Hebrews 2 commentary

Christ being proved to be superior to the angels, this doctrine is applied. Our minds and memories are like a leaky vessel, they do not, without much care, retain what is poured into them. This proceeds from the corruption of our nature, temptations, worldly cares, and pleasures. Sinning against the gospel is neglect of this great salvation; it is a contempt of the saving grace of God in Christ, making light of it, not caring for it, not regarding either the worth of gospel grace, or the want of it, and our undone state without it. The Lord's judgments under the gospel dispensation are chiefly spiritual, but are on that account the more to be dreaded. Here is an appeal to the consciences of sinners. Even partial neglects will not escape rebukes; they often bring darkness on the souls they do not finally ruin. The setting forth the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were witnesses of what Jesus Christ began both to do and to teach; and by the gifts of the Holy Ghost, qualified for the work to which they were called. And all this according to God's own will. It was the will of God that we should have sure ground for our faith, and a strong foundation for our hope in receiving the gospel. Let us mind this one thing needful, and attend to the Holy Scriptures, written by those who heard the words of our gracious Lord, and were inspired by his Spirit; then we shall be blessed with the good part that cannot be taken away.

Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.

Whatever the proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his own perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he has purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes. Christ and believers are all of one heavenly Father, who is God. They are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Christ to the human nature. This is shown from three texts of Scripture. See Ps 22:22; 18:2; Isa 8:18.

The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.

1. Therefore we ought, etc. He now declares what he had before in view, by comparing Christ with angels, even to secure the highest authority to his doctrine. For if the Law given through angels could not have been received with contempt, and if its transgression was visited with severe punishment, what is to happen, he asks, to the despisers of that gospel, which has the Son of God as its author, and was confirmed by so many miracles? The import of the whole is this, that the higher the dignity of Christ is than that of angels, the more reverence is due to the Gospel than to the Law. Thus he commends the doctrine by mentioning its author.

But should it seem strange to any one, that as the doctrine both of the Law and of the Gospel is from God, one should be preferred to the other; inasmuch as by having the Law lowered the majesty of God would be degraded; the evident answer would be this, — that he ought indeed always to be heard with equal attention whenever he may speak, and yet that the fuller he reveals himself to us, it is but right that our reverence and attention to obedience should increase in proportion to the extent of his revelations; not that God is in himself less at one time than at another; but his greatness is not at all times equally made known to us.

Here also another question arises. Was not the Law also given by Christ? If so, the argument of the Apostle seems not to be well grounded. To this I reply, that in this comparison regard is had to a veiled revelation on one side, and to that which is manifest on the other. Now, as Christ in bringing the Law showed himself but obscurely or darkly, and as it were under coverings, it is nothing strange that the Law should be said to have been brought by angels without any mention being made of his name; for in that transaction he never appeared openly; but in the promulgation of the Gospel his glory was so conspicuous, that he may justly be deemed its author.

Lest at any time we should let them slip, or, “lest we should at any time flow abroad,” or, if you prefer, “let dip,” though in reality there is not much difference. The true sense is to be gathered from the contrast; for to give heed, or to attend and to let slip, are opposites; the first means to hold a thing, and the other to let off like a sieve, or a perforated vessel, whatever may be poured into it. I do not indeed approve of the opinion of those who take it in the sense of dying, according to what we find in 2 Samuel 15:14, “We all die and slide away like water.” On the contrary, we ought, as I have said, to regard the contrast between attention and flowing out; an attentive mind is like a vessel capable of holding water; but that which is roving and indolent is like a vessel with holes. See Appendix F.

2. Steadfast, or “firm,” or sure, etc.; that is, it was the word of authority, for God required it to be believed; and that it was authoritative, was made more evident by its sanctions; for no one despised the law with impunity. Then firmness means authority; and what is added respecting punishment ought to be understood as explanatory; for it is evident the doctrine of which God shows himself to be the avenger, is by no means unprofitable or unimportant.

3. If we neglect so great a salvation, etc. Not only the rejection of the Gospel, but also its neglect, deserves the heaviest punishment, and that on account of the greatness of the grace which it offers; hence he says, so great a salvation. God would indeed leave his gifts valued by us according to their worth. Then the more precious they are, the baser is our ingratitude when we do not value them. In a word, in proportion to the greatness of Christ will be the severity of God’s vengeance on all the despisers of his Gospel. To “neglect,” is literally, not to care for; not to care for our salvation is to neglect it. It is rendered, to “make light of,” in Matthew 22:5; and “not to regard,” in chapter 8:9. — Ed.

And observe that the word salvation is transferred here metonymically to the doctrine of salvation; for as the Lord would not have men otherwise saved than by the Gospel, so when that is neglected the whole salvation of God is rejected; for it is God’s power unto salvation to those who believe. (Romans 1:16.) Hence he who seeks salvation in any other way, seeks to attain it by another power than that of God; which is an evidence of extreme madness. But this encomium is not only a commendation of the Gospel, but is also a wonderful support to our faith; for it is a testimony that the word is by no means unprofitable, but that a sure salvation is conveyed by it. So great, observes Dr. Owen is this salvation, that is a deliverance from Satan, from sin, and from eternal sin, and from eternal death. The means also by which it has been procured, and is now effected, and its endless results, prove in a wonderful manner its greatness. — Ed.

Which at first began, etc. Here he sets the Son of God, the first herald of the Gospel, in opposition to angels, and also anticipates what was necessary to remove a doubt which might have crept into the minds of many; for they had not been taught by the mouth of Christ himself, whom the greatest part had never seen. If then they regarded only the man by whose ministry they had been led to the faith, they might have made less of what they had learnt from him; hence the Apostle reminded them, that the doctrine which had been delivered them by others, yet proceeded from Christ; for he says that those who had faithfully declared what had been committed to them by Christ, had been his disciples. He therefore uses the word, was confirmed, as though he had said, that it was not a random report, without any author, or from witnesses of doubtful credit, but a report which was confirmed by men of weight and authority.

Moreover, this passage indicates that this epistle was not written by Paul; for he did not usually speak so humbly of himself, as to confess that he was one of the Apostles’ disciples, nor did he thus speak from ambition, but because wicked men under a pretense of this kind attempted to detract from the authority of his doctrine. It then appears evident that it was not Paul who wrote that he had the Gospel by hearing and not by revelation. The same objection has been advanced by Grotius and others, but it has no weight in it; for the Apostle here distinctly refers to the facts in connection with the twelve Apostles, as this alone was necessary for his purpose here; and the same reason for concealing his name accounts for no reference being made here to his own ministry. And “we” and “us” as employed by the Apostle, often refer to things which belong to all in common as Christians. See chapter 4:1, 11; 11:40, etc. And he uses them sometimes when he himself personally is not included. See 1 Corinthians 15:51. — Ed.

4. God also bearing them witness, etc. In addition to the fact, that the Apostles had what they preached from the Son of God, the Lord also proved his approbation of their preaching by miracles, as by a solemn subscription. Then they who do not reverently receive the Gospel recommended by such testimonies, disregard not only the word of God, but also his works.

He designates miracles, for the sake of amplifying their importance, by three names. They are called signs because they rouse men’s minds, that they may think of something higher that what appears; and wonders, because they present what is rare and unusual; and miracles, because the Lord shows in them a singular and an extraordinary evidence of his power. These three words occur twice together in other places, Acts 2:22, and 2 Thessalonians 2:9; only they are found in Acts in a different order — miracles wonders and signs. Signs and wonders are often found together both in the Old Testament, and in this order except in three places, Acts 2:19, 43; and 7:36. The same things, as Calvin says, are no doubt meant by three words under different views. They are called “signs” or as tokens as evidence of a divine interposition; “wonders” or prodigies, as being not natural, but supernatural, and as having the effect of filling men with terror, Acts 2:43; and “miracles” or powers, as being the effects of a divine power. So that “signs” betoken their intention; “wonders” their characters; and “miracles” their origin, or the power which produces them. — Ed.

As to the word, bearing witness, or attesting, it points out the right use of miracles, even that they serve to establish the Gospel. For almost all the miracles done in all ages were performed as we find for this end, that they might be the seals of Gods word. The more strange then is the superstition of the Papists, who employ their own fictitious miracles for the purpose of overthrowing the truth of God.

The conjunction συν, together with, has this meaning, that we are confirmed in the faith of the Gospel by the joint testimony of God and men; for God’s miracles were testimonies concurring with the voice of men.

He adds, by the gifts or distributions of the Holy Spirit, by which also the doctrine of the Gospel was adorned, of which they were the appendages. By referring to 1 Corinthians 12:4-11, we shall be able to see the meaning of “distributions of the Spirit,” which seems to have been different from signs and wonders, for in that passage there are several gifts mentioned distinct from signs and wonders, such as the word of wisdom, the word of knowledge, the gift of prophecy, and the discerning of spirits. These were the distributions, or the portions, which the Spirit divined to every one “according to his will;” for the “will” here, as in 1 Corinthians 12:11, is the will of the Spirit. The most suitable rendering of the last clause would be “and by the gifts of the Holy Spirit distributed according to his will.” There is an evident metonymy in the word “distributions;” it is used abstractly for things distributed or divided. — Ed. For why did God distribute the gifts of his Spirit, except in part that they might be helps in promulgating it, and in part that their might move through admiration the minds of men to obey it? Hence Paul says, that tongues were a sign to unbelievers. The words, according to his will, remind us, that the miracles mentioned could not be ascribed to any except to God alone, and that they were not wrought undesignedly, but, for the distinct purpose of sealing the truth of the Gospel.

Hebrews 2:5-9

5. For unto the angels hath he not put in subjection the world to come, whereof we speak.

5. Non enim angelis subjecit orbem futurum de quo loquimur:

6. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

6. Testatus est autem quidam alicubi, dicens, Quid est homo quod memor es ejus? aut filius hominis quod visitas eum?

7. Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands:

7. Minuisti eum paululum ab angelis; gloria et onore coronasti eum, et constituisti eum super opera manuum tuarum:

8. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

8. Omnia subjecisti sub pedibus ejus: subjiciendo certe illi omnia, nihil reliquit non subjectum: atqui nonc nondum videmus illi omnia subjecta:

9. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.

9. Iesum autem qui paululum imminuatus fuit ab angelis intuimur propter passionem mortis gloria et honore coronatum; ut gratia Dei pro omnibus gustaret mortem.

5. For unto the angels, etc. He again proves by another argument that Christ ought to be obeyed; for the Father has conferred on him the sovereignty of the whole world, while the angels are wholly destitute of such an honor. It hence follows that none of the angels should stand in the way of his preeminence who alone possesses supremacy.

But first, the Psalm which he quotes must be examined, for it seems to be unfitly applied to Christ. David there mentions the benefits which God bestows on mankind; for after having contemplated God’s power as manifested in heaven and the stars, he comes to man, among whom the wonderful goodness of God appears in a peculiar manner. He does not, then, speak of any particular person, but of all mankind. To this I answer, that all this affords no reason why the words should not be applied to the person of Christ. I indeed allow that man was at first put in possession of the world, that he might rule over all the works of God; but by his own defection he deserved the loss of his dominion, for it was a just punishment for ingratitude as to one thus favored, that the Lord, whom he refused to acknowledge and faithfully to worship, should have deprived him of a right previously granted to him. As soon, then, as Adam alienated himself from God through sin, he was justly deprived of the good things which he had received; not that he was denied the use of them, but that he would have had no right to them after he had forsaken God. And in the very use of them God intended that there should be some tokens of this loss of right, such as these, — the wild beasts ferociously attack us, those who ought to be awed by our presence are dreaded by us, some never obey us, others can hardly be trained to submit, and they do us harm in various ways; the earth answers not our expectations in cultivating it; the sky, the air, the sea, and other things are often adverse to us. But were all creatures to continue in subjection, yet whatever the sons of Adam possessed would be deemed a robbery; for what can they call their own when they themselves are not God’s?

This foundation being laid, it is evident that God’s bounty belongs not to us until the right lost in Adam be restored by Christ. For this reason Paul teaches us that food is sanctified to us by faith, (1 Timothy 4:5;) and in another place he declares that to the unbelieving nothing is clean, for they have a polluted conscience. (Titus 1:16.)

We found at the beginning of this epistle that Christ has been appointed by the Father the heir of all things. Doubtless, as he ascribes the whole inheritance to one, he excludes all others as aliens, and justly too, for we are all become exiles from God’s kingdom. What food, then, God has destined for his own family, we leave no right to take. But Christ, by whom we are admitted into this family, at the same time admits us into a participation of this right, so that we may enjoy the whole world, together with the favor of God. Hence Paul teaches us that Abraham was by faith made an heir of the world, that is, because he was united to the body of Christ. (Romans 4:13) If men, then, are precluded from all God’s bounty until they receive a right to it through Christ, it follows that the dominion mentioned in the Psalm was lost to us in Adam, and that on this account it must again be restored as a donation. Now, the restoration begins with Christ as the head. There is, then, no doubt but that we are to look to him whenever the dominion of man over all creatures is spoken of.

To this the reference is made when the Apostle mentions the world to come, or the future world, for he understands by it the renovated world. To make the thing clearer, let us suppose two worlds, — the first the old, corrupted by Adam’s sin; the other, later in time, as renewed by Christ. The state of the first creation has become wholly decayed, and with man has fallen as far as man himself is concerned. Until, then, a new restitution be made by Christ, this Psalm will not be fulfilled. It hence now appears that here the world to come is not that which we hope for after the resurrection, but that which began at the beginning of Christ’s kingdom; but it will no doubt have its full accomplishment in our final redemption.

But why he suppressed the name of David does not appear to me. Doubtless he says one, or some one, not in contempt, but for honor’s sake, designating him as one of the prophets or a renowned writer.

7. Thou madest him, etc. A new difficulty now arises as to the explanation of the words. I have already shown that the passage is fitly applicable to the Son of God; but the Apostle seems now to turn the words from that meaning in which David understood them; for a little, βραχύ τι seems to refer to time, as it means a little while, and designates the abasement of Christ’s humiliation; and he confines the glory to the day of resurrection, while David extends it generally to the whole life of man.

To this I answer, that it was not the Apostle’s design to give an exact explanation of the words. For there is nothing improperly done, when verbal allusions are made to embellish a subject in hand, as Paul does in quoting a passage in Romans 10:6, from Moses, “Who shall ascend into heaven,” etc., he does not join the words “heaven and hell” for the purpose of explanation, but as ornaments. The meaning of David is this, — “O Lord, thou hast raised man to such a dignity, that it differs but little from divine or angelic honor; for he is set a ruler over the whole world.” This meaning the Apostle did not intend to overthrow, nor to turn to something else; but he only bids us to consider the abasement of Christ, which appeared for a short time, and then the glory with which he is perpetually crowned; and this he does more by alluding to expressions than by explaining what David understood. See Appendix G.

To be mindful and to visit mean the same thing, except that the second is somewhat fuller, for it sets forth the presence of God by the effect.

8. For in that he put all in subjection under him; or, doubtless in subjecting all things to him, etc. One might think the argument to be this, — “To the man whom David speaks all things are subjected, but to mankind all things are not made subject; then he does not speak of any individual man.” But this reasoning cannot stand, for the minor proposition is true also of Christ; for all things are not as yet made subject to him, as Paul shows in 1 Corinthians 15:28. There is therefore another sentence; for after having laid down this truth, that Christ has universal dominion over all creatures, he adds, as an objection, “But all things do not as yet obey the authority of Christ.” To meet this objection he teaches us that yet now is seen completed in Christ what he immediately adds respecting glory and honor, as if he had said, “Though universal subjection does not as yet appear to us, let us be satisfied that he has passed through death, and has been exalted to the highest state of honor; for that which is as yet wanting, will in its time be completed.”

But first, this offends some, that the Apostle concludes with too much refinement, that there is nothing not made subject to Christ, as David includes all things generally; for the various kinds of things which he enumerates afterwards prove no such thing, such as beasts of the field, fishes of the sea, and birds of the air. To this I reply, that a general declaration ought not to be confined to these species, for David meant no other thing than to give some instances of his power over things the most conspicuous, or indeed to extend it to things even the lowest, that we may know that nothing is ours except through the bounty of God and our union with Christ. We may, therefore, explain the passage thus, — “Thou hast made subject to him all things, not only things needful for eternal blessedness, but also such inferior things as serve to supply the wants of the body.” However this may be, the inferior dominion over animals depends on the higher.

It is again asked, “Why does he say that we see not all things made subject to Christ?” The solution of this question you will find in that passage already quoted from Paul; and in the first chapter of this Epistle we said a few things on the subject. As Christ carries on war continually with various enemies, it is doubtless evident that he has no quiet possession of his kingdom. He is not, however, under the necessity of waging war; but it happens through his will that his enemies are not to be subdued till the last day, in order that we may be tried and proved by fresh exercises.

9. But we see Jesus, etc. As the meaning of the words, βραχύ τι “a little” is ambiguous, There is no doubt but that the expression is capable of being understood as “little” in degree, or as “little” in time; but in the Psalm the former is evidently the meaning, and there is no reason for a different meaning here: Christ, in becoming man, assumed a nature inferior to that of angels. Many of the fathers, indeed, and some moderns, have thought that time is what is intended “for a little while;” but this is not true, for Christ continues in the nature which has assumed, though it be now refined and perfected. The inferiority of nature is admitted, but that inferiority is as it were compensated by a superiority of honor and glory. Our version is the Vulgate, which Doddridge has also adopted, and also Stuart and Bloomfield. — Ed. he looks to the thing itself, as exhibited in the person of Christ, rather then to the exact meaning of the words, as I have already said; and he presents to our meditation the glory after the resurrection, which David extends to all the gifts by which man is adorned by God’s bounty; but in this embellishment, which leaves the literal sense entire, there is nothing unsuitable or improper.

For the suffering of death, etc. It is the same as though it was said that Christ, having passed through death, was exalted into the glory which he has obtained, according to what Paul teaches us in Philippians 2:8-10; not that Christ obtained anything for himself individually, as sophists say, who have devised the notion that he first earned eternal life for himself and then for us; for the way or means, so to speak, of obtaining glory, is only indicated here. Besides, Christ is crowned with glory for this end, that every knee should bow to him. (Philippians 2:10.) We may therefore reason from the final cause that all things are delivered into his hand.

That he by the grace of God, See Appendix H. etc. He refers to the cause and the fruit of Christ’s death, lest he should be thought to detract anything from his dignity. For when we hear that so much good has been obtained for us, there is no place left for contempt, for admiration of the divine goodness fills the whole mind. By saying for every man, he means not only that he might be ample to others, as Chrysostom says, who brings the example of a physician tasting first a bitter draught, that the patient might not refuse to drink it; but he means that Christ died for us, and that by taking upon him what was due to us, he redeemed us from the curse of death. And it is added, that this was done through the grace of God, for the cause of redemption was the infinite love of God towards us, through which it was that he spared not even his own Son. What Chrysostom says of tasting of death, as though he touched it with his lips, because Christ emerged from death a conqueror, I will not refute nor condemn, though I know not whether the Apostle meant to speak in a manner so refined. There is no doubt but that is a fanciful refinement. To taste food, according to the language of Scripture, is to eat it. See Acts 10:11; 20:11; 23:14. To taste death is to die, to undergo death, and nothing else. See Matthew 16:28; Luke 9:27. Stuart observes that the word for taste in Hebrew is taken in the same sense, and also in classic Greek authors. “For every man,” ὑπὲρ πάντος, that is “man,” mentioned in verse 6; and the “man” there means all the faithful, to whom God in Noah restored the dominion lost in Adam; but this dominion was not renewed to man as a fallen being, but as made righteous by faith. — Ed.

Hebrews 2:10-13

10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

10. Decebat enim eum propter quem omnia, et per quem omnia, quum multos filios in gloriam adduceret, ducem salutis eorum per passiones consecrare.

11. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

11. Nam qui sanctificat et qui sanctificantur, ex uno omnes; propter quam causam non erubescit fratres ipsos vocare;

12. Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

12. Dicens, Nuntiabo nomen tuum fratribus meis; in medio Ecclesiae canam te;

13. And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

13. Et rursum, Ego ero fidens in ipso; et rursum, Ecce ego et pueri quos mihi dedit Deus.

10. For it became him, etc. His object is, to make Christ’s humiliation to appear glorious to the godly; for when he is said to have been clothed with our flesh, he seems to be classed with the common order of men; and the cross brought him lower than all men. We must therefore take heed, lest Christ should be less esteemed, because he willingly humbled himself for us; and this is what is here spoken of. For the Apostle shows that this very thing ought to be deemed honorable to the Son of God, that he was by these means consecrated the Captain of our salvation.

He first assumes it as granted, that we ought to be satisfied with God’s decree; for as all things are sustained by his power, so all things ought to serve to his glory. No betters cause, then, can be found out than the good pleasure of God. Such is the purport of the circumlocution which he employs, for whom, and by whom, are all things. He might by one word have named God; but his purpose was to remind us, that what is to be deemed best is that which he appoints, whose will and glory is the right end of all things. Having vindicated Christ’s superiority over angels, he being “crowned with glory and honor,” notwithstanding his assumption of human nature, and for his sufferings, the Apostle now, as it were, goes back, and proves the necessity of what has been done; showing how needful it was for him to become man, and to suffer as he did; and we find he states two especial reasons — that he might reconcile us to God and be able to sympathize with his people. — Ed.

It does not, however, appear as yet what he intends by saying, that it became Christ to be thus consecrated. But this depends on the ordinary way which God adopts in dealing with his own people; for his will is to exercise them with various trials, so that they may spend their whole life under the cross. It was hence necessary that Christ, as the first­begotten, should by the cross be inaugurated into his supremacy, since that is the common lot and condition of all. This is the conforming of the head with the members, of which Paul speaks in Romans 8:29.

It is indeed a singular consolation, calculated to mitigate the bitterness of the cross, when the faithful hear, that by sorrows and tribulations they are sanctified for glory as Christ himself was; and hence they see a sufficient reason why they should lovingly kiss the cross rather than dread it. And when this is the case, then doubtless the reproach of the cross of Christ immediately disappears, and its glory shines forth; for who can despise what is sacred, nay, what God sanctifies? Who can deem that ignominious, by which we are prepared for glory? And yet both these things are said here of the death of Christ.

By whom are all things, etc. When creation is spoken of, it is ascribed to the Son as his own world, for by him were all things created; but here the Apostle means no other thing than that all creatures continue or are preserved by the power of God. What we have rendered consecrated, others have rendered made perfect. But as the word, τελειῶσαι which he uses, is of a doubtful meaning, I think it clear that the word I leave adopted is more suitable to the context. Our version seems more intelligible — “to make perfect.” As it appears afterwards his perfection consisted in his having made an atonement for sin, and in being capable of sympathy with his people. God made him perfectly qualified to be the Captain or leader in our salvation, that is, in the work of saving us, even through sufferings, as thereby he procured our salvation and became experimentally acquainted with the temptations and trials of humanity.

The sense given by Stuart and some others, borrowed from the use of the word in the classics, which is that of crowning or rewarding the victor at the games is not suitable here; for what follows clearly shows that its meaning is what has been stated.

Both Scott and Stuart connect “the bringing many sons unto glory” with “the captain of their salvation.” One thing is indeed thus gained, the cases seem to suit better; but then the sense is violated. When the sentence is thus rendered, there is no antecedent to “their” connected with “salvation;” and the faithful are not called the “sons” of Christ, but his brethren. As to the case of the participle for “bringing,” an accusative for a dative, it is an anomaly, says Bloomfield, that sometimes occurs in Paul’s writings and also in the classics. — Ed. For what is meant is the settled and regular way or method by which the sons of God are initiated, so that they may obtain their own honor, and be thus separated from the rest of the world; and then immediately sanctification is mentioned.

11. For both he that sanctifieth, etc. He proves that it was necessary that what he had said should be fulfilled in the person of Christ on account of his connection with his members; and he also teaches that it was a remarkable evidence of the divine goodness that he put on our flesh. hence he says, that they are all of one, that is, that the author of holiness and we are made partakers of it, are all of one nature, as I understated the expression. It is commonly understood of one Adam; and some refer it to God, and not without reasons; but I rather think that one nature is meant, and one I consider to be in the neuter gender, as though he had said, that they are made out of the same mass. Though many, ancient and modern, such as Chrysostom, Beza, Grotius and Bloomfield, regard “God” as meant here by “one”, yet the context is in favor of the view taken by Calvin, which is also adopted by Dr. Owen and Stuart. The 14th verse seems to decide the question.

The word to sanctify ἁγιάζω, means — 1. To consecrate, to set apart to a holy use or to an office, Matthew 23:19; John 17:19; — 2. To purify from pollution, either ceremonially, Hebrew 9:13, or morally and spiritually, 1 Thessalonians 5:23; — 3. To purify from the guilt of sin by a free remission, Hebrews 10:10, compared with verses 14 and 18. Now, which of these meanings are we to take here? Calvin takes the second, that is to purify from pollution, or to make spiritually holy; others, such as Stuart and Bloomfield, take the last meaning, and the latter gives the rendering, “the expiator and the expiated,” This is more consistent with the general tenor of the passage. The subject is not sanctification properly so called, but expiation or atonement. See verses 9 and 17. — Ed.

It avails not, indeed, a little to increase our confidence, that we are united to the Son of God by a bond so close, that we can find in our nature that holiness of which we are in want; for he not only as God sanctifies us, but there is also the power of sanctifying in his human nature, not that it has it from itself, but that God had poured upon it a perfect fullness of holiness, so that from it we may all draw. And to this point this sentence refers, “For their sakes I sanctify myself.” (John 17:19.) If, then we are sinful and unclean, we have not to go far to seek a remedy; for it is offered to us in our own flesh. If any one prefers to regard as intended here that spiritual unity which the godly have with the Son of God, and which differs much from that which men commonly have among themselves, I offer no objection, though I am disposed to follow what is more commonly received, as it is not inconsistent with reason.

He is not ashamed to call them brethren. This passage is taken from Psalm 22:22. That Christ is the speaker there, or David in his name, the evangelists do especially testify, for they quote from it many verses, such as the following, — “They parted my garments,” — “They gave gall for my meat,” — “My God, my God, why hast thou forsaken me?” And further, the other parts of the chapter prove the same; for we may see in the history of the passion a delineation of what is there related. The end of the Psalm, which speaks of the calling of the Gentiles, can be applied to none but to Christ alone, “Turn to the Lord shall all the ends of the world; adore before him shall all the families of the nations,” — “The Lord’s is the kingdom, and he will reign over the nations.” These things are found accomplished only in Christ, who enlarged the kingdom of God not over a small space, as David did, but extended it over the whole world; it was before confined as it were within narrow limits. There is, then, no doubt but that his voice is what is referred to in this passage; and appropriately and suitably does he say that he is not ashamed; for how great is the distance between us and him? Much, then, does he let down himself, when he dignifies us with the name of brethren; for we are unworthy that he should deem us his servants. And this so great an honor conferred on us is amplified by this circumstance — Christ does not speak here as a mortal man while in the form of a servant, but when elevated after the resurrection into immortal glory. Hence this title is the same, as though he had raised us into heaven with himself. And let us remember, whenever we hear that we are called brethren by Christ, that he has clothed us, so to speak, with this honor, that together with this fraternal name we may lay hold on eternal life and every celestial blessing. “If Christ was merely a man and nothing more, where (we may ask with Abresch) would be either the great condescension, or particular kindness manifested in calling men his brethren? If however, he possessed a higher nature, if ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, Philippians 2:7, if ἐκένωσε ἑαυτὸν μορφὴν δούλου λαβὼν, Philippians 2:8; then was it an act of particular kindness and condescension in him to call men his brethren?” — Stuart

We must further notice the office which Christ assumes, which is that of proclaiming the name of God; and this began to be done when the gospel was first promulgated and is now done daily by the ministry of pastors. We hence learn, that the gospel has been presented to us for this end, that we may be brought to the knowledge of God, in order that his goodness may be celebrated by us, and that Christ is the author of the gospel in whatever manner it may be offered to us. And this is what Paul says, for he declares that he and others were ambassadors for Christ; and he exhorted men as it were in the name of Christ. (2 Corinthians 5:20.) And this ought to add no small reverence to the gospel, since we ought not so much to consider men as speaking to us, as Christ by his own mouth; for at the time when he promised to publish God’s name to men, he had ceased to be in the world; it was not however to no purpose that he claimed this office as his own; for he really performs it by his disciples.

12. In the midst of the Church. This quotation is made from Psalm 22:22, and from the Sept., except that the Apostle changes διηγήσομαι into ἀπαγγελῶ. The words are often used synonymously, only the latter includes the idea of a message, as it literally means to declare something from another. — Ed. It hence appears plainly, that the proclamation of God’s praises is always promoted by the teaching of the gospel; for as soon as God becomes known to us, his boundless praises sound in our hearts and in our ears; and at the same time Christ encourages us by his own example publicly to celebrate them, so that they may be heard by as many as possible. For it would not be sufficient for each one of us to thank God himself for benefits received, except we testify openly our gratitude, and thus mutually stimulate one another. And it is a truth, which may serve as a most powerful stimulant, and may lead us most fervently to praise God, when we hear that Christ leads our songs, and is the chief composer of our hymns.

13. I will put my trust in him, or, I will confide in him. As this sentence is found in Psalm 18:2, it was probably taken from that place; The words are found literally, according to the Sept., in 2 Samuel 22:3; which chapter is materially the same with Psalm 18, and also in Isaiah 8:17. The words are somewhat different in Psalm 18:2, though the Hebrew is the same as in 2 Samuel 22:3, אחסה בו, “I will trust in him.” The words in Hebrew are wholly different in Isaiah 8:17, rendered literally, from Isaiah, because they see nothing in the 18th Psalm respecting the Messiah; but the whole Psalm is respecting him who was eminently a type of the Messiah; and in that sense no doubt the Messiah is found there. As God was to David his trust in all trials, so he was to the Son of David. See chapter 5:7. — Ed. and Paul, in Romans 15:9, applies another verse to Christ respecting the calling of the Gentiles. In addition to this, it may be said that the general contents of that Psalm show clearly that David spoke in the person of another. There indeed appeared in David but a faint shadow of the greatness which is there set forth in terms so magnificent. He boasts that he was made the head of the heathens, and that even aliens and people unknown willingly surrendered themselves to him at the report of his name. David subdued a few neighboring and well­known nations by the force of arms, and made them tributaries. But what was this to the extensive dominions of many other kings? And further, where was voluntary submission? Where were the people that were so remote that he knew them not? In short, where was the solemn proclamation of God’s glory among the nations mentioned at the end of the Psalm? Christ then is he who is made head over many nations, to whom strangers from the utmost borders of the earth submit, and roused by hearing of him only; for they are not forced by arms to undertake his yoke, but being subdued by his doctrine, they spontaneously obey him.

There is also seen in the Church that feigned and false profession of religion, which is there referred to; for many daily profess the name of Christ, but not from the heart.

There is then no doubt but that the Psalm is rightly applied to Christ. But what has this to do with the present subject? For it seems not to follow that we and Christ are of one, in order that he might especially put his trust in God. To this I answer, that the argument is valid, because he would have no need of such trust, had he not been a man exposed to human necessities and wants. As then he depended on God’s aid, his lot is the same with ours. It is surely not in vain or for nothing that we trust in God; for were we destitute of his grace, we should be miserable and lost. The trust then which we put in God, is an evidence of our helplessness. At the same time we differ from Christ in this — the weakness which necessarily and naturally belongs to us he willingly undertook. But it ought not a little to encourage us to trust in God, that we have Christ as our leader and instructor; for who would fear to go astray while following in his steps? Nay, there is no danger that our trust should be useless when we have it in common with Christ; who, we know, cannot be mistaken.

Behold, I and the children, etc. It is indeed certain that Isaiah was speaking of himself; for when he gave hope of deliverance to the people, and the promise met with no credit, lest being broken down by the perverse unbelief of the people he should despond, the Lord bade him to seal the doctrine he had announced among a few of the faithful; as though he had said, that though it was rejected by the multitude, there would yet be a few who would receive it. Relying on this answer, Isaiah took courage, and declared that he and the disciples given to him would be ever ready to follow God. (Isaiah 8:18.)

Let us now see why the Apostle applied this sentence to Christ. First, what is found in the same place, that the Lord would become a rock of stumbling and a stone of offense to the kingdom of Israel and of Judas, will not be denied by any one of a sound mind, to have been fulfilled in Christ. And doubtless as the restoration from the Babylonian exile was a sort of prelude to the great redemption obtained by Christ for us and the fathers; so also the fact that so few among the Jews availed themselves of that kindness of God, that a small remnant only were saved, was a presage of their future blindness, through which it happened that they rejected Christ, and that they in turn were rejected by God, and perished. For we must observe that the promises extant in the Prophets respecting the restoration of the Church from the time the Jews returned from exile, extend to the kingdom of Christ, as the Lord had this end in view in restoring the people, that his Church might continue to the coming of his Son, by whom it was at length to be really established.

Since it was so, God not only addressed Isaiah, when he bade him to seal the law and the testimony, but also in his person all his ministers, who would have to contend with the unbelief of the people, and hence Christ above all, whom the Jews resisted with greater contumacy than all the former Prophets. And we see now that they who have been substituted for Israel, not only repudiate his Gospel, but also furiously assail him. But how much soever the doctrine of the Gospel may be a stone of stumbling to the household of the Church, it is not yet God’s will that it should wholly fail; on the contrary, he bids it to be sealed among his disciples: and Christ, in the name of all his teachers as the head of them, yea, as the only true Teacher, who rules us by their ministry, declares that amidst this deplorable ingratitude of the world, there shall still be some always who shall be obedient to God. Stuart suggests that these texts are applicable to Christ as the antitype of those to whom they most immediately refer. “As the type,” he says, “put his confidence in God, so did the antitype: as the type had children who were pledges for the deliverance of Judah, so has the antitype ‘many sons and daughters,’ the pledges of his powerful grace, and sureties that his promises in regard to future blessings will be accomplished.”

Christ was promised as the Son of David in his office as king: he was therefore to be like David: and the trials and support of David as a king were typical of his trials and support. Hence the Apostle applies to him the language of David. Christ was also promised as a Prophet; and is applied to the antitype. This must have been admitted as a valid reasoning by the Jews who regarded the Messiah both as king and as a prophet. — Ed.

See then how this passage may be fitly applied to Christ: the Apostle concludes, that we are one with him, because he unites us to himself, when he presents himself and us together to God the Father: for they form but one body who obey God under the same rule of faith. What could have been said more suitably to commend faith, than that we are by it the companions of the Son of God, who by his example encourages us and shows us the way? If then we follow the Word of God, we know of a certainty that we have Christ as our leader; but they belong not at all to Christ, who turn aside from his word. What, I pray, can be more desired than to agree with the Son of God? But this agreement or consent is in faith. Then by unbelief we disagree with him, than which nothing is a greater evil. The word “children”, which in many places is taken for servants, means here disciples.

Which God hath given me. Here is pointed out the primary cause of obedience, even that God has adopted us. Christ brings none to the Father, but those given him by the Father; and this donation, we know, depends on eternal election; for those whom the Father has destined to life, he delivers to the keeping of his Son, that he may defend them. This is what he says by John, “All that the Father has given me, will come to me.” (John 6:37.) That we then submit to God by the obedience of faith, let us learn to ascribe this altogether to his mercy; for otherwise we shall never be led to him by the hand of Christ. Besides, this doctrine supplies us with strong ground of confidence; for who can tremble under the guidance and protection of Christ? Who, while relying on such a keeper and guardian, would not boldly disregard all dangers? And doubtless, while Christ says, “Behold, I and the children,” he really fulfills what he elsewhere promises, that he will not suffer any of those to perish whom he has received from the Father. (John 10:28.) Be it observed that throughout the whole of this passage, from 5 to 14 inclusive, the representation is, that God had a people prior to the coming of Christ, first called “man,” afterwards “sons” and “children,” and Christ’s “brethren,” — that those were promised “dominion,” glory and honor,” — and that the Son of God assumed their nature became lower than the angels, in order to obtain for them this dominion, glory and honor.

This statement bears a similarity to what the Apostle says in the 4th chapter of the Epistle to the Romans, and in the 3rd and 4th to the Galatians: only he seems to go back here to Noah, to whom was restored the dominion and the glory lost in Adam, while in the chapters referred to, he begins with Abraham: and there seems to have been a reason for this; for the posterity of Noah soon departed from the faith; and Abraham became alone the father of the faithful, and through faith “the heir of the world,” and had the land of Canaan as a special pledge of a “better country.” And the Apostle here also comes to Abraham, verse 16. — Ed.

We must observe lastly, that though the world with mad stubbornness reject the Gospel, yet the sheep ever recognize the voice of their shepherd. Let not therefore the impiety of almost all ranks, ages, and nations, disturb us, provided Christ gathers together his own, who have been committed to his protection. If the reprobate rush headlong to death by their impiety, in this way the plants which God has not planted are rooted up. (Matthew 15:13.) Let us at the same time know that his own are known to him, and that the salvation of them all is sealed by him, so that not one of them shall be lost. (2 Timothy 2:19.) Let us be satisfied with this seal.

Hebrews 2:14-15

14. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

14. Quando igitur pueri carni et sanguini communicant, ipse quoque similiter eorundem fuit particeps, ut per mortem aboleret eum qui habebat mortis imperium, hoc est, diabolum;

15. And deliver them who through fear of death were all their lifetime subject to bondage.

15. Et redimeret quicunque metu mortis per totam vitam obnoxii erant servituti.

14. Forasmuch then as the children, etc., or, since then the children, etc. This is an inference from the foregoing; and at the same time a fuller reason is given than what has been hitherto stated, why it behooved the Son of God to put on our flesh, even that he might partake of the same nature with us, and that by undergoing death he might redeem us from it.

The passage deserves especial notice, for it not only confirms the reality of the human nature of Christ, but also shows the benefit which thence flows to us. “The Son of God,” he says, “became man, that he might partake of the same condition and nature with us.” What could be said more fitted to confirm our faith? Here his infinite love towards us appears; but its overflowing appears in this — that he put on our nature that he might thus make himself capable of dying, for as God he could not undergo death. And though he refers but briefly to the benefits of his death, yet there is in this brevity of words a singularly striking and powerful representation, and that is, that he has so delivered us from the tyranny of the devil, that we are rendered safe, and that he has so redeemed us from death, that it is no longer to be dreaded.

But as all the words are important, they must be examined a little more carefully. First, the destruction of the devil, of which he speaks, imports this — that he cannot prevail against us. For though the devil still lives, and constantly attempts our ruin, yet all his power to hurt us is destroyed or restrained. It is a great consolation to know that we have to do with an enemy who cannot prevail against us. That what is here said has been said with regard to us, we may gather from the next clause, that he might destroy him that had the power of death; for the apostle intimates that the devil was so far destroyed as he has power to reign to our ruin; for “the power of death” is ascribed to him from the effect, because it is destructive and brings death. He then teaches us not only that the tyranny of Satan was abolished by Christ’s death, but also that he himself was so laid prostrate, that no more account is to be made of him than as though he were not. He speaks of the devil according to the usual practice of Scripture, in the singular number, not because there is but one, but because they all form one community which cannot be supposed to be without a head. See Appendix I

15. And deliver them who, etc. This passage expresses in a striking manner how miserable is the life of those who fear death, as they must feel it to be dreadful, because they look on it apart from Christ; for then nothing but a curse appears in it: for whence is death but from God’s wrath against sin? Hence is that bondage throughout life, even perpetual anxiety, by which unhappy souls are tormented; for through a consciousness of sin the judgment of God is ever presented to the view. From this fear Christ has delivered us, who by undergoing our curse has taken away what is dreadful in death. For though we are not now freed from death, yet in life and in death we have peace and safety, when we have Christ going before us. The same seem to be meant here as before, — “the sons, the children.” Before Christ came, though heirs, yet they were in a state of bondage; so the Apostle represents them in Galatians 4:1-3. See Romans 8:15. — Ed.

But it any one cannot pacify his mind by disregarding death, let him know that he has made as yet but very little proficiency in the faith of Christ; for as extreme fear is owing to ignorance as to the grace of Christ, so it is a certain evidence of unbelief.

Death here does not only mean the separation of the soul from the body, but also the punishment which is inflicted on us by an angry God, so that it includes eternal ruin; for where there is guilt before God, there immediately hell shows itself.

Hebrews Chapter 2:16-18

16. For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

16. Nusquam enim angelos assumit; sed semen Abrahae assumit.

17. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

17. Unde fratribus debuit per omnia esse similis, ut misericors esset et fidelis pontifex in iis quae sunt erga Deum, ut peccata expiet populi.

18. For in that he himself hath suffered being tempted, he is able to succor them that are tempted.

18. Ex quo enim ipsi contigit tentari, potest et iis qui tentantur, succurrere.

16. For verily, or, For nowhere, etc. By this comparison he enhances the benefit and the honor with which Christ has favored us, by putting on our flesh; for he never did so much for angels. As then it was necessary that there should be a remarkable remedy for man’s dreadful ruin, it was the design of the Son of God that there should be some incomparable pledge of his love towards us which angels had not in common with us. That he preferred us to angels was not owing to our excellency, but to our misery. There is therefore no reason for us to glory as though we were superior to angels, except that our heavenly Father has manifested toward us that ampler mercy which we needed, so that the angels themselves might from on high behold so great a bounty poured on the earth. The present tense of the verb is to be understood with reference to the testimonies of Scripture, as though he set before us what had been before testified by the Prophets.

But this one passage is abundantly sufficient to lay prostrate such men as Marcion and Manicheus, and fanatical men of similar character, who denied Christ to have been a real man, begotten of human seed. For if he bore only the appearance of man, as he had before appeared in the form of an angel, there could have been no difference; but as it could not have been said that Christ became really an angel, clothed with angelic nature, it is hence said that he took upon him man’s nature and not that of angels.

And the Apostle speaks of nature, and intimates that Christ, clothed with flesh, was real man, so that there was unity of person in two natures. For this passage does not favor Nestorius, who imagined a twofold Christ, as though the Son of God was not a real man but only dwelt in man’s flesh. But we see that the Apostle’s meaning was very different, for his object was to teach us that we find in the Son of God a brother, being a partaker of our common nature. Being not therefore satisfied with calling him man, he says that he was begotten of human seed; and he names expressly the seed of Abraham, in order that what he said might have more credit, as being taken from Scripture. See Appendix K

17. Wherefore in all things it behooved him to be made like unto his brethren, or, to be like his brethren, etc. In Christ’s human nature there are two things to be considered, the real flesh and the affections or feelings. The Apostle then teaches us, that he had not only put on the real flesh of man, but also all those feelings which belong to man, and he also shows the benefit that hence proceeds; and it is the true teaching of faith when we in our case find the reason why the Son of God undertook our infirmities; for all knowledge without feeling the need of this benefit is cold and lifeless. But he teaches us that Christ was made subject to human affections, that he might be a merciful and faithful high priest; which words I thus explain, “that he might be a merciful, and therefore a faithful high priest.” Here is, as I conceive, an instance of an arrangement similar to what is often found in the prophets, and to what occurs in verse 9; this would be seen were a part of this verse and the following verse put in lines, —

That compassionate he might be And a faithful high priest in the things of God To make an atonement for the sins of the people; For as he suffered, being himself tempted, he can help the tempted.

The first and last line correspond, and the second and the third. He is compassionate, because he can sympathize with the tempted, having been himself tempted; and he is a true and faithful high priest, because he really expiated the sins of the people: and that he might be all this, he became like his brethren that is, by taking their nature. — Ed.

For in a priest, whose office it is to appease God’s wrath, to help the miserable, to raise up the fallen, to relieve the oppressed, mercy is especially required, and it is what experience produces in us; for it is a rare thing, for those who are always happy to sympathize with the sorrows of others. The following saying of Virgil was no doubt derived from daily examples found among men:

“Not ignorant of evil, I learn to aid the miserable.” Non ignara mali, miseris succurrere disco.

The Son of God had no need of experience that he might know the emotions of mercy; but we could not be persuaded that he is merciful and ready to help us, had he not become acquainted by experience with our miseries; but this, as other things, has been as a favor given to us. Therefore whenever any evils pass over us, let it ever occur to us, that nothing happens to us but what the Son of God has himself experienced in order that he might sympathize with us; nor let us doubt but that he is at present with us as though he suffered with us. This paragraph, which begins at verse 5, commences with what belongs to the kingly office — dominion, and what accompanies it, glory and honor; but it ends with the priestly office; and it is shown that it was necessary for the Savior to be a priest in order that he might be a king, and might make his people kings as well as priests to God. The dominion and glory promised to the faithful from the beginning intimated even in the first promise made to fallen man, and more fully developed afterwards, was what they had no power to attain of themselves: Hence it became necessary for the Son of God to become the son of man, that he might obtain for his people the dominion and glory. This seems to be the view presented to us in this passage. The children of God, before Christ came into the world, were like heirs under age, though lords of all. He came, took their flesh and effected whatever was necessary to put them in full possession of the privileges promised them. See Galatians 4:1-6. — Ed.

Faithful means one true and upright, for it is one opposite to a dissembler; and to him who fulfils not his engagements. An acquaintance with our sorrows and miseries so inclines Christ to compassion, that he is constant in imploring God’s aid for us. What besides? Having purposed to make atonement for sins, he put on our nature that we might have in our own flesh the price of our redemption; in a word, that by the right of a common nature he might introduce us, together with himself, into the sanctuary of God. By the words, in things pertaining to God, he means such things as are necessary to reconcile men to God; and as the first access to God is by faith, there is need of a Mediator to remove all doubting.

18. For in that he himself has suffered, etc. Having been tried by our evils, he is ready, he says, to bring us help. The word temptation here means no other thing than experience or probation; and to be able, is to be fit, or inclined, or suitable.

CHAPTER 3

Hebrews Chapter 3:1-6

1. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

1. Unde fratres sancti vocationis coelestis participes, considerate Apostolum et sacerdotem confessionis nostrae, Christum Iesum;

2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.

2. Qui fidelis est ei qui constituit eum, quemadmodum et Moses in Tota domo ejus.

3. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house.

3. Majore quippe gloria hic dignus habitus est quam Moses, quanto majorem habet honorem architectus domus quam ipsa.

4. For every house is builded by some man; but he that built all things is God.

4. Omnis enim domus construitur ab aliquo, qui autem omnia construxit Deus est.

5. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

5. Et Moses quidem fidelis in tota domo ejus tanquam minister in testimonium eorum quae post dicenda erant;

6. But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

6. Christus autem tanquam filius supra domum ipsius; cujus nos domus sumus, si fiduciam et gloriationem spei ad finem usque firmam tenuerimus.

CHAPTER 2

He 2:1-18. Danger of Neglecting So Great Salvation, First Spoken by Christ; to Whom, Not to Angels, the New Dispensation Was Subjected; though He Was for a Time Humbled below the Angels: This Humiliation Took Place by Divine Necessity for Our Salvation.

1. Therefore--Because Christ the Mediator of the new covenant is so far (He 1:5-14) above all angels, the mediators of the old covenant.

the more earnest--Greek, "the more abundantly."

heard--spoken by God (He 1:1); and by the Lord (He 2:3).

let them slip--literally "flow past them" (He 4:1).

2. (Compare He 2:3.) Argument a fortiori.

spoken by angels--the Mosaic law spoken by the ministration of angels (De 33:2; Psa 68:17; Ac 7:53; Ga 3:19). When it is said, Ex 20:1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone.

was steadfast--Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it.

transgression--by doing evil; literally, overstepping its bounds: a positive violation of it.

disobedience--by neglecting to do good: a negative violation of it.

recompense--(De 32:35).

3. we--who have received the message of salvation so clearly delivered to us (compare He 12:25).

so great salvation--embodied in Jesus, whose very name means "salvation," including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (He 2:10).

which--"inasmuch as it is a salvation which began," &c.

spoken by the Lord--as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (He 2:2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare He 2:5). Angels recognize Him as "the Lord" (Mt 28:6; Lu 2:11).

confirmed unto us--not by penalties, as the law was confirmed, but by spiritual gifts (He 2:4).

by them that heard him--(Compare Lu 1:2). Though Paul had a special and independent revelation of Christ (Ga 1:16, 17, 19), yet he classes himself with those Jews whom he addresses, "unto us"; for like them in many particulars (for example, the agony in Gethsemane, He 5:7), he was dependent for autoptic information on the twelve apostles. So the discourses of Jesus, for example, the Sermon on the Mount, and the first proclamation of the Gospel kingdom by the Lord (Mt 4:17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive" (Ac 20:35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, He 1:1, 2, "spake ... spoken." Appropriately also in his Epistles to Gentiles, he dwells on his independent call to the apostleship of the Gentiles; in his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (compare Ac 1:21; 10:41): so in his sermon to the Jews in Antioch of Pisidia (Ac 13:31); and "he only appeals to the testimony of these apostles in a general way, in order that he may bring the Hebrews to the Lord alone" [Bengel], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine and Syria (or those of them dispersed in Asia Minor [Bengel], 1Pe 1:1, or in Alexandria) were primarily addressed in this Epistle; for of none so well could it be said, the Gospel was confirmed to them by the immediate hearers of the Lord: the past tense, "was confirmed," implies some little time had elapsed since this testification by eye-witnesses.

4. them--rather, "God also [as well as Christ, He 2:3] bearing witness to it," &c., joining in attestation of it."

signs and wonders--performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Ac 2:22, 33); "powers" are miracles viewed as evidences of superhuman power.

divers miracles--Greek, "varied (miraculous) powers" (2Co 12:12) granted to the apostles after the ascension.

gifts, &c.--Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (Joh 3:34), but to us it is distributed in various measures and operations (Ro 12:3, 6, &c.; 1Co 12:4-11).

according to his own will--God's free and sovereign will, assigning one gift of the Spirit to one, another to another (Ac 5:32; Ep 1:5).

5. For--confirming the assertion, He 2:2, 3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c.

the world to come--implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), He 2:2, the political kingdom of the earth (Da 4:13; 10:13, 20, 21; 12:1), and the natural elements (Re 9:11; 16:4). and even individuals (Mt 18:10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called "to come," or "about to be," as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Psa 8:1-9, the realization is still "to come." Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world (Ep 2:2). Believers belong not to this present world course, but by faith rise in spirit to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man's nature is exalted in Christ now, so that angels are our "fellow servants" (Re 22:9). In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are "brethren" of Christ in a nearness not enjoyed even by angels (He 2:10-12, 16).

6. But--It is not to angels the Gospel kingdom is subject, BUT ...

one ... testified--the usual way of quoting Scripture to readers familiar with it. Psa 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In He 2:6-8, MAN is spoken of in general ("him ... him ... his); then at He 2:9, first Jesus is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor."

What, &c.--How insignificant in himself, yet how exalted by God's grace! (Compare Psa 144:3). The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally (Ge 1:1-2:25), and such as he is designed to be (Psa 8:1-9), and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man (He 2:9).

art mindful--as of one absent.

visitest--lookest after him, as one present.

7. a little--not as Bengel, "a little time."

than the angels--Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on Php 2:6, 7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general.

crownedst him with glory and honour--as the appointed kingly vicegerent of God over this earth (Ge 1:1-2:25).

and didst set him over the works of thy hands--omitted in some of the oldest manuscripts; but read by others and by oldest versions: so Psa 8:6, "Thou madest him to have dominion over the works of thy hands."

8. (1Co 15:27.)

For in that--that is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing ... As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare 1Co 3:21, 22).

But now--As things now are, we see not yet the all things put under man.

9. But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare Lu 22:43), we behold (by faith: a different Greek verb from that for 'we see,' He 2:8, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so He 3:19; 10:25, Greek), namely, Jesus, on account of His suffering of death, crowned," &c. He is already crowned, though unseen by us, save by faith; hereafter all things shall be subjected to Him visibly and fully. The ground of His exaltation is "on accoumt of His having suffered death" (He 2:10; Php 2:8, 9).

that he by the grace of God--(Tit 2:11; 3:4). The reading of Origen, "That He without God" (laying aside His Divinity; or, for every being save God: or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the manuscripts. The "that," &c., is connected with "crowned with glory," &c., thus: His exaltation after sufferings is the perfecting or consummation of His work (He 2:10) for us: without it His death would have been ineffectual; with it, and from it, flows the result that His tasting of death is available for (in behalf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood as the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular; not merely "for all men"), He 4:14; 9:24; 1Jo 2:2. "Taste death" implies His personal experimental undergoing of death: death of the body, and death (spiritually) of the soul, in His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death, in order to persuade them to be bold in meeting it, tasted it Himself, though He had no need" [Chrysostom]. (He 2:14, 15).

10. For--giving a reason why "the grace of God" required that Jesus "should taste death."

it became him--The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [Bengel]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.

for whom--God the Father (Ro 11:36; 1Co 8:6; Re 4:11). In Col 1:16 the same is said of Christ.

all things--Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom ... by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.

in bringing--The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Ga 4:6; Ep 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings."

many--(Mt 20:28). "The Church" (He 2:12), "the general assembly" (He 12:23).

sons--no longer children as under the Old Testament law, but sons by adoption.

unto glory--to share Christ's "glory" (He 2:9; compare He 2:7; Joh 17:10, 22, 24; Ro 8:21). Sonship, holiness (He 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (2Ti 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."

to make ... perfect--"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [Chrysostom]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Lu 24:26; Joh 19:30. I prefer, with Calvin, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated He 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Lu 13:32). This agrees with He 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So He 10:14, 29; Joh 17:19: by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (He 10:19-21; He 5:9; 9:9 accord with this sense).

captain of, &c.--literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Ac 13:39). The same Greek is in He 12:2, "Author of our faith." Ac 3:15, "Prince of life" (Ac 5:31). Preceding others by His example, as well as the originator of our salvation.

11. he that sanctifieth--Christ who once for all consecrates His people to God (Jude 1, bringing them nigh to Him as the consequence) and everlasting glory, by having consecrated Himself for them in His being made "perfect (as their expiatory sacrifice) through sufferings" (He 2:10; He 10:10, 14, 29; Joh 17:17, 19). God in His electing love, by Christ's finished work, perfectly sanctifies them to God's service and to heaven once for all: then they are progressively sanctified by the transforming Spirit "Sanctification is glory working in embryo; glory is sanctification come to the birth, and manifested" [Alford].

they who are sanctified--Greek, "they that are being sanctified" (compare the use of "sanctified," 1Co 7:14).

of one--Father, God: not in the sense wherein He is Father of all beings, as angels; for these are excluded by the argument (He 2:16); but as He is Father of His spiritual human sons, Christ the Head and elder Brother, and His believing people, the members of the body and family. Thus, this and the following verses are meant to justify his having said, "many sons" (He 2:10). "Of one" is not "of one father Adam," or "Abraham," as Bengel and others suppose. For the Saviour's participation in the lowness of our humanity is not mentioned till He 2:14, and then as a consequence of what precedes. Moreover, "Sons of God" is, in Scripture usage, the dignity obtained by our union with Christ; and our brotherhood with Him flows from God being His and our Father. Christ's Sonship (by generation) in relation to God is reflected in the sonship (by adoption) of His brethren.

he is not ashamed--though being the Son of God, since they have now by adoption obtained a like dignity, so that His majesty is not compromised by brotherhood with them (compare He 11:16). It is a striking feature in Christianity that it unites such amazing contrasts as "our brother and our God" [Tholuck]. "God makes of sons of men sons of God, because God hath made of the Son of God the Son of man" [St. Augustine on Psalm 2].

12. (Psa 22:22.) Messiah declares the name of the Father, not known fully as Christ's Father, and therefore their Father, till after His crucifixion (Joh 20:17), among His brethren ("the Church," that is, the congregation), that they in turn may praise Him (Psa 22:23). At Psa 22:22, which begins with Christ's cry, "My God, my God, why hast thou forsaken me?" and details minutely His sorrows, passes from Christ's sufferings to His triumph, prefigured by the same in the experience of David.

will I sing--as leader of the choir (Psa 8:2).

13. I will put my trust in him--from the Septuagint, Is 8:17, which immediately precedes the next quotation, "Behold, I and the children," &c. The only objection is the following words, "and again," usually introduce a new quotation, whereas these two are parts of one and the same passage. However, this objection is not valid, as the two clauses express distinct ideas; "I will put my trust in Him" expresses His filial confidence in God as His Father, to whom He flees from His sufferings, and is not disappointed; which His believing brethren imitate, trusting solely in the Father through Christ, and not in their own merits. "Christ exhibited this "trust," not for Himself, for He and the Father are one, but for His own people" (He 2:16). Each fresh aid given Him assured Him, as it does them, of aid for the future, until the complete victory was obtained over death and hell Php 1:16 [Bengel].

Behold I and the children, &c.--(Is 8:18). "Sons" (He 2:10), "brethren" (He 2:12), and "children," imply His right and property in them from everlasting. He speaks of them as "children" of God, though not yet in being, yet considered as such in His purpose, and presents them before God the Father, who has given Him them, to be glorified with Himself. Isaiah (meaning "salvation of Jehovah") typically represented Messiah, who is at once Father and Son, Isaiah and Immanuel (Is 9:6). He expresses his resolve to rely, he and his children, not like Ahaz and the Jews on the Assyrian king, against the confederacy of Pekah of Israel, and Rezin of Syria, but on Jehovah; and then foretells the deliverance of Judah by God, in language which finds its antitypical full realization only in the far greater deliverance wrought by Messiah. Christ, the antitypical Prophet, similarly, instead of the human confidences of His age, Himself, and with Him God the Father's children (who are therefore His children, and so antitypical to Isaiah's children, though here regarded as His "brethren," compare Is 9:6; "Father" and "His seed," Is 53:10) led by Him, trust wholly in God for salvation. The official words and acts of all the prophets find their antitype in the Great Prophet (Re 19:10), just as His kingly office is antitypical to that of the theocratic kings; and His priestly office to the types and rites of the Aaronic priesthood.

14. He who has thus been shown to be the "Captain (Greek, 'Leader') of salvation" to the "many sons," by trusting and suffering like them, must therefore become man like them, in order that His death may be efficacious for them [Alford].

the children--before mentioned (He 2:13); those existing in His eternal purpose, though not in actual being.

are partakers of--literally, "have (in His purpose) been partakers" all in common.

flesh and blood--Greek oldest manuscripts have "blood and flesh." The inner and more important element, the blood, as the more immediate vehicle of the soul, stands before the more palpable element, the flesh; also, with reference to Christ's blood-shedding with a view to which He entered into community with our corporeal life. "The life of the flesh is in the blood; it is the blood that maketh an atonement for the soul" (Le 17:11, 14).

also--Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin (He 4:15). But mainly "in like manner"; not in mere semblance of a body, as the Docetæ heretics taught.

took part of--participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin; so Jesus became our nearest of kin by His assumed humanity, in order to be our Redeemer.

that through death--which He could not have undergone as God but only by becoming man. Not by Almighty power but by His death (so the Greek) He overcame death. "Jesus suffering death overcame; Satan wielding death succumbed" [Bengel]. As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil; for in Him there was His humanity to attract the devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, Mors mortis morti mortem nisi morte tu lisset, Æternæ vitæ janua clausa foret. "Had not death by death borne to death the death of Death, the gate of eternal life would have been closed".

destroy--literally, "render powerless"; deprive of all power to hurt His people. "That thou mightest still the enemy and avenger" (Psa 8:2). The same Greek verb is used in 2Ti 1:10, "abolished death." There is no more death for believers. Christ plants in them an undying seed, the germ of heavenly immortality, though believers have to pass through natural death.

power--Satan is "strong" (Mt 12:29).

of death--implying that death itself is a power which, though originally foreign to human nature, now reigns over it (Ro 5:12; 6:9). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (Lu 10:19). Satan has acquired over man (by God's law, Ge 2:17; Ro 6:23) the power of death by man's sin, death being the executioner of sin, and man being Satan's "lawful captive." Jesus, by dying, has made the dying His own (Ro 14:9), and has taken the prey from the mighty. Death's power was manifest; he who wielded that power, lurking beneath it, is here expressed, namely, Satan. Wisdom 2:24, "By the envy of the devil, death entered into the world."

15. fear of death--even before they had experienced its actual power.

all their lifetime--Such a life can hardly be called life.

subject to bondage--literally, "subjects of bondage"; not merely liable to it, but enthralled in it (compare Ro 8:15; Ga 5:1). Contrast with this bondage, the glory of the "sons" (He 2:10). "Bondage" is defined by Aristotle, "The living not as one chooses"; "liberty," "the living as one chooses." Christ by delivering us from the curse of God against our sin, has taken from death all that made it formidable. Death, viewed apart from Christ, can only fill with horror, if the sinner dares to think.

16. For verily--Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to Is 41:8; Jr 31:32, Septuagint, from which all Jews would know well that the fact here stated as to Messiah was what the prophets had led them to expect.

took not on him, &c.--rather, "It is not angels that He is helping (the present tense implies duration); but it is the seed of Abraham that He is helping." The verb is literally, to help by taking one by the hand, as in He 8:9, "When I took them by the hand," &c. Thus it answers to "succor," He 2:18, and "deliver," He 2:15. "Not angels," who have no flesh and blood, but "the children," who have "flesh and blood," He takes hold of to help by "Himself taking part of the same" (He 2:14). Whatever effect Christ's work may have on angels, He is not taking hold to help them by suffering in their nature to deliver them from death, as in our case.

the seed of Abraham--He views Christ's redemption (in compliment to the Hebrews whom he is addressing, and as enough for his present purpose) with reference to Abraham's seed, the Jewish nation, primarily; not that he excludes the Gentiles (He 2:9, "for every man"), who, when believers, are the seed of Abraham spiritually (compare He 2:12; Psa 22:22, 25, 27), but direct reference to them (such as is in Ro 4:11, 12, 16; Ga 3:7, 14, 28, 29) would be out of place in his present argument. It is the same argument for Jesus being the Christ which Matthew, writing his Gospel for the Hebrews, uses, tracing the genealogy of Jesus from Abraham, the father of the Jews, and the one to whom the promises were given, on which the Jews especially prided themselves (compare Ro 9:4, 5).

17. Wherefore--Greek, "Whence." Found in Paul's speech, Ac 26:19.

in all things--which are incidental to manhood, the being born, nourished, growing up, suffering. Sin is not, in the original constitution of man, a necessary attendant of manhood, so He had no sin.

it behooved him--by moral necessity, considering what the justice and love of God required of Him as Mediator (compare He 5:3), the office which He had voluntarily undertaken in order to "help" man (He 2:16).

his brethren--(He 2:11); "the seed of Abraham" (He 2:16), and so also the spiritual seed, His elect out of all mankind.

be, &c.--rather as Greek, "that He might become High Priest"; He was called so, when He was "made perfect by the things which He suffered" (He 2:10; He 5:8-10). He was actually made so, when He entered within the veil, from which last flows His ever continuing intercession as Priest for us. The death, as man, must first be, in order that the bringing in of the blood into the heavenly Holy Place might follow, in which consisted the expiation as High Priest.

merciful--to "the people" deserving wrath by "sins." Mercy is a prime requisite in a priest, since his office is to help the wretched and raise the fallen: such mercy is most likely to be found in one who has a fellow-feeling with the afflicted, having been so once Himself (He 4:15); not that the Son of God needed to be taught by suffering to be merciful, but that in order to save us He needed to take our manhood with all its sorrows, thereby qualifying Himself, by experimental suffering with us, to be our sympathizing High Priest, and assuring us of His entire fellow-feeling with us in every sorrow. So in the main Calvin remarks here.

faithful--true to God (He 3:5, 6) and to man (He 10:23) in the mediatorial office which He has undertaken.

high priest--which Moses was not, though "faithful" (He 2:1-18). Nowhere, except in Psa 110:4; Zec 6:13, and in this Epistle, is Christ expressly called a priest. In this Epistle alone His priesthood is professedly discussed; whence it is evident how necessary is this book of the New Testament. In Psa 110:1-7, and Zec 6:13, there is added mention of the kingdom of Christ, which elsewhere is spoken of without the priesthood, and that frequently. On the cross, whereon as Priest He offered the sacrifice, He had the title "King" inscribed over Him [Bengel].

to make reconciliation for the sins--rather as Greek, "to propitiate (in respect to) the sins"; "to expiate the sins." Strictly divine justice is "propitiated"; but God's love is as much from everlasting as His justice; therefore, lest Christ's sacrifice, or its typical forerunners, the legal sacrifices, should be thought to be antecedent to God's grace and love, neither are said in the Old or New Testament to have propitiated God; otherwise Christ's sacrifices might have been thought to have first induced God to love and pity man, instead of (as the fact really is) His love having originated Christ's sacrifice, whereby divine justice and divine love are harmonized. The sinner is brought by that sacrifice into God's favor, which by sin he had forfeited; hence his right prayer is, "God be propitiated (so the Greek) to me who am a sinner" (Lu 18:13). Sins bring death and "the fear of death" (He 2:15). He had no sin Himself, and "made reconciliation for the iniquity" of all others (Da 9:24).

of the people--"the seed of Abraham" (He 2:16); the literal Israel first, and then (in the design of God), through Israel, the believing Gentiles, the spiritual Israel (1Pe 2:10).

18. For--explanation of how His being made like His brethren in all things has made Him a merciful and faithful High Priest for us (He 2:17).

in that--rather as Greek, "wherein He suffered Himself; having been tempted, He is able to succor them that are being tempted" in the same temptation; and as "He was tempted (tried and afflicted) in all points," He is able (by the power of sympathy) to succor us in all possible temptations and trials incidental to man (He 4:16; 5:2). He is the antitypical Solomon, having for every grain of Abraham's seed (which were to be as the sand for number), "largeness of heart even as the sand that is on the seashore" (1Ki 4:29). "Not only as God He knows our trials, but also as man He knows them by experimental feeling."

Therefore - Because God has spoken to us by his Son; and because that Son is so great and glorious a personage; and because the subject which is addressed to us is of such infinite importance to our welfare.

We ought to give the more earnest heed - We should hear the doctrine of Christ with care, candour, and deep concern.

Lest at any time we should let them slip - Μη ποτε παραρῥυωμεν· "Lest at any time we should leak out." This is a metaphor taken from unstanch vessels; the staves not being close together, the fluid put into them leaks through the chinks and crevices. Superficial hearers lose the benefit of the word preached, as the unseasoned vessel does its fluid; nor can any one hear to the saving of his soul, unless he give most earnest heed, which he will not do unless he consider the dignity of the speaker, the importance of the subject, and the absolute necessity of the salvation of his soul. St. Chrysostom renders it μη ποτε απολωμεθα, εκπεσωμεν, lest we perish, lest we fall away.

If the word spoken by angels - The law, (according to some), which was delivered by the mediation of angels, God frequently employing these to communicate his will to men. See Act 7:53; and Gal 3:19. But the apostle probably means those particular messages which God sent by angels, as in the case of Lot, Genesis 19:, and such like.

Was steadfast - Was so confirmed by the Divine authority, and so strict, that it would not tolerate any offense, but inflicted punishment on every act of transgression, every case in which the bounds laid down by the law, were passed over; and every act of disobedience in respect to the duties enjoined.

Received a just recompense - That kind and degree of punishment which the law prescribed for those who broke it.

How shall we escape - If they who had fewer privileges than we have, to whom God spoke in divers manners by angels and prophets, fell under the displeasure of their Maker, and were often punished with a sore destruction; how shall we escape wrath to the uttermost if we neglect the salvation provided for us, and proclaimed to us by the Son of God? Their offense was high; ours, indescribably higher. The salvation mentioned here is the whole system of Christianity, with all the privileges it confers; properly called a salvation, because, by bringing such an abundance of heavenly light into the world, it saves or delivers men from the kingdom of darkness, ignorance, error, superstition, and idolatry; and provides all the requisite means to free them from the power, guilt, and contamination of sin. This salvation is great when compared with that granted to the Jews:

1. The Jewish dispensation was provided for the Jews alone; the Christian dispensation for all mankind.

2. The Jewish dispensation was full of significant types and ceremonies; the Christian dispensation is the substance of all those types.

3. The Jewish dispensation referred chiefly to the body and outward state of man - washings and external cleansings of the flesh; the Christian, to the inward state - purifying the heart and soul, and purging the conscience from dead works.

4. The Jewish dispensation promised temporal happiness; the Christian, spiritual.

5. The Jewish dispensation belonged chiefly to time; the Christian, to eternity.

6. The Jewish dispensation had its glory; but that was nothing when compared to the exceeding glory of the Gospel.

7. Moses administered the former; Jesus Christ, the Creator, Governor, and Savior of the world, the latter.

8. This is a great salvation, infinitely beyond the Jewish; but how great no tongue or pen can describe.

Those who neglect it, αμελησαντες, are not only they who oppose or persecute it, but they who pay no regard to it; who do not meddle with it, do not concern themselves about it, do not lay it to heart, and consequently do not get their hearts changed by it. Now these cannot escape the coming judgments of God; not merely because they oppose his will and commandment, but because they sin against the very cause and means of their deliverance. As there is but one remedy by which their diseased souls can be saved, so by refusing to apply that one remedy they must necessarily perish.

Which at the first began to be spoken - Though John the Baptist went before our Lord to prepare his way, yet he could not be properly said to preach the Gospel; and even Christ's preaching was only a beginning of the great proclamation: it was his own Spirit in the apostles and evangelists, the men who heard him preach, that opened the whole mystery of the kingdom of heaven. And all this testimony had been so confirmed in the land of Judea as to render it indubitable; and consequently there was no excuse for their unbelief, and no prospect of their escape if they should continue to neglect it.

God also bearing them witness - He did not leave the confirmation of these great truths to the testimony of men; he bore his own testimony to them by signs, wonders, various miracles, and distributions of the Holy Ghost, Πνευματος 'Αγιου μερισμοις. And all these were proved to come from himself; for no man could do those miracles at his own pleasure, but the power to work them was given according to God's own will; or rather, God himself wrought them, in order to accredit the ministry of his servants.

For the meaning of signs, wonders, etc., See the note on Deu 4:34.

The world to come - That עולם הבא olam habba, the world to come, meant the days of the Messiah among the Jews, is most evident, and has been often pointed out in the course of these notes; and that the administration of this kingdom has not been intrusted to angels, who were frequently employed under the law, is also evident, for the government is on the shoulder of Jesus Christ; he alone has the keys of death and hell; he alone shuts, and no man opens; opens, and no man shuts; he alone has the residue of the Spirit; he alone is the Governor of the universe, the Spirit, Soul, Heart, and Head of the Church: all is in his authority, and under subjection to him.

But some think that the world to come means future glory, and suppose the words are spoken in reference to the Angel of God's presence, Exo 23:20, who introduced the Israelites into the promised land, which land is here put in opposition to the heavenly inheritance. And it is certain that in this sense also we have an entrance into the holiest only by the blood of Jesus. Dr. Macknight contends for this latter meaning, but the former appears more consistent with the Jewish phraseology.

But one in a certain place - This one is David; and the certain place, Psa 8:4, Psa 8:5, Psa 8:6. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab, thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence.

What is man - This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: מה אנוש כי תזכרנו ובן אדם כי תפקדנו mah enosh ki thizkerennu, uben Adam ki thiphkedennu; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, אדם, is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, אנוש, which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.

Thou madest him a little lower than the angels - We must again have recourse to the original from which this quotation is made: ותחסרהו מעט מאלהים vattechasserehu meat meelohim. If this be spoken of man as he came out of the hands of his Maker, it places him at the head of all God's works; for literally translated it is: Thou hast made him less than God. And this is proved by his being made in the image and likeness of God, which is spoken of no other creature either in heaven or earth; and it is very likely that in his original creation he stood at the head of all the works of God, and the next to his Maker. This sentiment is well expressed in the following lines, part of a paraphrase on this psalm, by the Rev. C. Wesley: - "Him with glorious majesty

Thy grace vouchsafed to crown:

Transcript of the One in Three,

He in thine image shone.

Foremost of created things,

Head of all thy works he stood;

Nearest the great King of kings,

And little less than God."

If we take the words as referring to Jesus Christ, then they must be understood as pointing out the time of his humiliation, as in Heb 2:9; and the little lower, βραχυ τι, in both verses, must mean for a short time, or a little while, as is very properly inserted among our marginal readings. Adam was originally made higher than the angels, but by sin he is now brought low, and subjected to death; for the angelic nature is not mortal. Thus, taking the words in their common acceptation, man in his present state may be said to be lessened below the angels. Jesus Christ, as the eternal Logos, or God with God, could not die, therefore a body was prepared for him; and thus βραχυ τι, for a short while, he was made lower than the angels, that he might be capable of suffering death. And indeed the whole of the passage suits him better than it does any of the children of men, or than even Adam himself in a state of innocence; for it is only under the feet of Jesus that all things are put in subjection, and it was in consequence of his humiliation that he had a name above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, Phi 2:9-11. Therefore he must be infinitely higher than the angels, for they, as well as all the things in heaven, bow in subjection to him.

Thou crownedst him with glory and honor - This was strictly true of Adam in his state of innocence, for he was set over all things in this lower world; all sheep and oxen, the beasts of the field, the fowl of the air, the fish of the sea, and whatsoever passeth over the paths of the seas, Psa 8:7, Psa 8:8. So far all this perfectly applies to Adam; but it is evident the apostle takes all in a much higher sense, that of universal dominion; and hence he says, he left nothing that is not put under him. These verses, collated with the above passage from the Epistle to the Philippians, mutually illustrate each other. And the crowning Christ with glory and honor must refer to his exaltation after his resurrection, in which, as the victorious Messiah, he had all power given to him in heaven and earth. And although we do not yet see all things put under him, for evil men, and evil spirits, are only under the subjection of control, yet we look forward to that time when the whole world shall be bowed to his sway, and when the stone cut out of the mountain without hands shall become great, and fill the whole earth. What was never true of the first Adam, even in his most exalted state, is true of the second Adam, the Lord Jesus Christ; and to him, and to him alone, it is most evident that the apostle applies these things; and thus he is higher than the angels, who never had nor can have such dominion and consequent glory.

Should taste death for every man - In consequence of the fall of Adam, the whole human race became sinful in their nature, and in their practice added transgression to sinfulness of disposition, and thus became exposed to endless perdition. To redeem them Jesus Christ took on him the nature of man, and suffered the penalty due to their sins.

It was a custom in ancient times to take off criminals by making them drink a cup of poison. Socrates was adjudged to drink a cup of the juice of hemlock, by order of the Athenian magistrates: Πινειν το φαρμακον, αναγκαζοντων των Αρχοντων. The sentence was one of the most unjust ever pronounced on man. Socrates was not only innocent of every crime laid to his charge, but was the greatest benefactor to his country. He was duly conscious of the iniquity of his sentence, yet cheerfully submitted to his appointed fate; for when the officer brought in the poison, though his friends endeavored to persuade him that he had yet a considerable time in which he might continue to live, yet, knowing that every purpose of life was now accomplished, he refused to avail himself of a few remaining moments, seized the cup, and drank off the poison with the utmost cheerfulness and alacrity; επισχομενος και μαλα ευχερως και ευκολως εξεπιε. Plato, Phaed. sub. fin. The reference in the text seems to point out the whole human race as being accused, tried, found guilty, and condemned, each having his own poisoned cup to drink; and Jesus, the wonderful Jesus, takes the cup out of the hand of each, and cheerfully and with alacrity drinks off the dregs! Thus having drunk every man's poisoned cup, he tasted that death which they must have endured, had not their cup been drunk by another. Is not this the cup to which he refers, Mat 26:39 : O my Father, if it be possible, let this cup pass from me? But without his drinking it, the salvation of the world would have been impossible; and therefore he cheerfully drank it in the place of every human soul, and thus made atonement for the sin of the whole world: and this he did, χαριτι Θεου, by the grace, mercy, or infinite goodness of God. Jesus Christ, incarnated, crucified, dying, rising, ascending to heaven, and becoming our Mediator at God's right hand, is the full proof of God's infinite love to the human race.

Instead of χαριτι Θεου, by the grace of God, some MSS. and the Syriac have χωρις Θεου, without God, or God excepted; i.e. the manhood died, not the Deity. This was probably a marginal gloss, which has crept into the text of many MSS., and is quoted by some of the chief of the Greek and Latin fathers. Several critics contend that the verse should be read thus: "But we see Jesus, who for a little while was made less than angels, that by the grace of God he might taste death for every man, for the suffering of death crowned with glory and honor." Howsoever it be taken, the sense is nearly the same:

1. Jesus Christ was incarnated.

2. He suffered death as an expiatory victim.

3. The persons in whose behalf he suffered were the whole human race; every man - all human creatures.

4. This Jesus is now in a state of the highest glory and honor.

For it became him - It was suitable to the Divine wisdom, the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory.

For whom - and by whom - God is the cause of all things, and he is the object or end of them.

Perfect through sufferings - Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. I believe this to be the sense of the passage; and it appears to be an answer to the grand objection of the Jews: "The Messiah is never to be conquered, or die; but will be victorious, and endure for ever." Now the apostle shows that this is not the counsel of God; on the contrary, that it was entirely congruous to the will and nature of God, by whom, and for whom are all things, to bring men to eternal glory through the suffering and death of the Messiah. This is the decision of the Spirit of God against their prejudices; and on the Divine authority this must be our conclusion. Without the passion and death of Christ, the salvation of man would have been impossible.

As there are many different views of this and some of the following verses, I shall introduce a paraphrase of the whole from Dr. Dodd, who gives the substance of what Doddridge, Pearce, and Owen, have said on this subject. Heb 2:10. For it became him, etc. - Such has been the conduct of God in the great affair of our redemption; and the beauty and harmony of it will be apparent in proportion to the degree in which it is examined; for, though the Jews dream of a temporal Messiah as a scheme conducive to the Divine glory, it well became him - it was expedient, that, in order to act worthy of himself, he should take this method; Him, for whom are all things, and by whom are all things - that glorious Being who is the first cause and last end of all, in pursuit of the great and important design he had formed, of conducting many, whom he is pleased to adopt as his sons, to the possession of that inheritance of glory intended for them, to make and constitute Jesus, his first-begotten and well beloved Son, the Leader and Prince of their salvation, and to make him perfect, or completely fit for the full execution of his office, by a long train of various and extreme sufferings, whereby he was, as it were, solemnly consecrated to it. Heb 2:11. Now, in consequence of this appointment, Jesus, the great Sanctifier, who engages and consecrates men to the service of God, and they who are sanctified, (i.e. consecrated and introduced to God with such acceptance), are all of one family - all the descendants of Adam, and in a sense the seed of Abraham; for which cause he is not ashamed to call them, whom he thus redeems, and presents to the Divine favor, his brethren. Heb 2:12. Saying, in the person of David, who represented the Messiah in his sufferings and exaltation, I will declare thy name to my brethren; in the midst of the Church will I praise thee. Heb 2:13. And again, speaking as a mortal man, exposed to such exercises of faith in trials and difficulties as others were, he says, in a psalm which sets forth his triumph over his enemies: I will trust in him, as other good men have done in all ages; and again, elsewhere in the person of Isaiah: Behold I, and the children which my God hath given me, are for signs and for wonders. Heb 2:14. Seeing then those whom he represents in one place and another, as the children of the same family with himself, were partakers of flesh and blood, he himself in like manner participated in them, that thereby becoming capable of those sufferings to which, without such a union with flesh, this Divine Sanctifier could not have been obnoxious, he might, by his own voluntary and meritorious death, abolish and depose him who, by Divine permission, had the empire of death, and led it in his train when he made the first invasion on mankind; that is, the devil, the great artificer of mischief and destruction; at the beginning the murderer of the human race; who still seems to triumph in the spread of mortality, which is his work, and who may often, by God's permission, be the executioner of it. Heb 2:15. But Christ, the great Prince of mercy and life, graciously interposed, that he might deliver those miserable captives of Satan - mankind in general, and the dark and idolatrous Gentiles in particular, who, through fear of death, were, or justly might have been, all their lifetime, obnoxious to bondage; having nothing to expect in consequence of it, if they rightly understood their state, but future misery; whereas now, changing their lord, they have happily changed their condition, and are, as many as have believed in him, the heirs of eternal life."

For both he that sanctifieth - The word ὁ ἁγιαζων does not merely signify one who sanctifies or makes holy, hut one who makes atonement or reconciliation to God; and answers to the Hebrew כפר caphar, to expiate. See Exo 29:33-36. He that sanctifies is he that makes atonement; and they who are sanctified are they who receive that atonement, and, being reconciled unto God, become his children by adoption, through grace.

In this sense our Lord uses the word, Joh 17:19 : For their sakes I sanctify myself; ὑπερ αυτων εγω ἁγιαζω εμαυτον, on their account I consecrate myself to be a sacrifice. This is the sense in which this word is used generally through this epistle.

Are all of one - Εξ ἑνος παντες. What this one means has given rise to various conjectures; father, family, blood, seed, race, nature, have all been substituted; nature seems to be that intended, see Joh 17:14; and the conclusion of this verse confirms it. Both the Sanctifier and the sanctified - both Christ and his followers, are all of the same nature; for as the children were partakers of flesh and blood, i.e. of human nature, he partook of the same, and thus he was qualified to become a sacrifice for man.

He is not ashamed to call them brethren - Though, as to his Godhead, he is infinitely raised above men and angels; yet as he has become incarnate, notwithstanding his dignity, he blushes not to acknowledge all his true followers as his brethren.

I will declare thy name - See Psa 22:22. The apostle certainly quotes this psalm as referring to Jesus Christ, and these words as spoken by Christ unto the Father, in reference to his incarnation; as if he had said: "When I shall be incarnated, I will declare thy perfections to mankind; and among my disciples I will give glory to thee for thy mercy to the children of men." See the fulfillment of this, Joh 1:18 : No man hath seen God at any time; the Only-Begotten Son, which is in the bosom of the Father, He Hath Declared Him. Nor were the perfections of God ever properly known or declared, till the manifestation of Christ. Hear another scripture, Luk 10:21, Luk 10:22 : In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, etc. Thus he gave praise to God.

I will put my trust in him - It is not clear to what express place of Scripture the apostle refers: words to this effect frequently occur; but the place most probably is Psa 18:2, several parts of which psalm seem to belong to the Messiah.

Behold I and the children which God hath given me - This is taken from Isa 8:18. The apostle does not intend to say that the portions which he has quoted have any particular reference, taken by themselves, to the subject in question; they are only catch-words of whole paragraphs, which, taken together, are full to the point; because they are prophecies of the Messiah, and are fulfilled in him. This is evident from the last quotation: Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel. Jesus and his disciples wrought a multitude of the most stupendous signs and wonders in Israel. The expression also may include all genuine Christians; they are for signs and wonders throughout the earth. And as to the 18th Psalm, the principal part of it seems to refer to Christ's sufferings; but the miracles which were wrought at his crucifixion, the destruction of the Jewish state and polity, the calling of the Gentiles, and the establishment of the Christian Church, appear also to be intended. See among others the following passages: Sufferings - The sorrows of death compassed me - in my distress I called upon the Lord. Miracles at the crucifixion - The earth shook and trembled - and darkness was under his feet. Destruction of the Jewish state - I have pursued mine enemies and overtaken them; they are fallen under my feet. Calling of the Gentiles - Thou hast made me head of the heathen; a people whom I have never known shall serve me; as soon as they hear of me - they shall obey me, etc., etc. A principal design of the apostle is to show that such scriptures are prophecies of the Messiah; that they plainly refer to his appearing in the flesh in Israel; and that they have all been fulfilled in Jesus Christ, and the calling of the Gentiles to the privileges of the Gospel. To establish these points was of great importance.

The children are partakers of flesh and blood - Since those children of God, who have fallen and are to be redeemed, are human beings; in order to be qualified to redeem them by suffering and dying in their stead, He himself likewise took part of the same - he became incarnate; and thus he who was God with God, became man with men. By the children here we are to understand, not only the disciples and all genuine Christians, as in Heb 2:13, but also the whole human race; all Jews and all Gentiles; so Joh 11:51, Joh 11:52 : He prophesied that Jesus should die for that nation; and not for that nation only, but also that he should gather together in one the Children of God that were scattered abroad; meaning, probably, all the Jews in every part of the earth. But collate this with 1Jn 2:2, where: the evangelist explains the former words: He is the propitiation for our sins, (the Jews), and not for ours only, but for the sins of the Whole World. As the apostle was writing to the Hebrews only, he in general uses a Jewish phraseology, pointing out to them their own privileges; and rarely introduces the Gentiles, or what the Messiah has done for the other nations of the earth.

That through death - That by the merit of his own death, making atonement for sin, and procuring the almighty energy of the Holy Spirit, he might counterwork καταργηση, or render useless and ineffectual, all the operations of him who had the power, κρατος, or influence, to bring death into the world; so that death, which was intended by him who was a murderer from the beginning to be the final ruin of mankind, becomes the instrument of their exaltation and endless glory; and thus the death brought in by Satan is counterworked and rendered ineffectual by the death of Christ.

Him that had the power of death - This is spoken in conformity to an opinion prevalent among the Jews, that there was a certain fallen angel who was called מלאך המות malak hammaveth, the angel of death; i.e. one who had the power of separating the soul from the body, when God decreed that the person should die. There were two of these, according to some of the Jewish writers: one was the angel of death to the Gentiles; the other, to the Jews. Thus Tob haarets, fol. 31: "There are two angels which preside over death: one is over those who die out of the land of Israel, and his name is Sammael; the other is he who presides over those who die in the land of Israel, and this is Gabriel." Sammael is a common name for the devil among the Jews; and there is a tradition among them, delivered by the author of Pesikta rabbetha in Yalcut Simeoni, par. 2, f. 56, that the angel of death should be destroyed by the Messiah! "Satan said to the holy blessed God: Lord of the world, show me the Messiah. The Lord answered: Come and see him. And when he had seen him he was terrified, and his countenance fell, and he said: Most certainly this is the Messiah who shall cast me and all the nations into hell, as it is written Isa 25:8, The Lord shall swallow up death for ever." This is a very remarkable saying, and the apostle shows that it is true, for the Messiah came to destroy him who had the power of death. Dr. Owen has made some collections on this head from other Jewish writers which tend to illustrate this verse; they may he seen in his comment, vol. i., p. 456, 8vo. edition.

And deliver them who through fear of death - It is very likely that the apostle has the Gentiles here principally in view. As they had no revelation, and no certainty of immortality, they were continually in bondage to the fear of death. They preferred life in any state, with the most grievous evils, to death, because they had no hope beyond the grave. But it is also true that all men naturally fear death; even those that have the fullest persuasion and certainty of a future state dread it: genuine Christians, who know that, if the earthly house of their tabernacle were dissolved, they have a house not made with hands, a building framed of God, eternal in the heavens, only they fear it not. In the assurance they have of God's love, the fear of death is removed; and by the purification of their hearts through faith, the sting of death is extracted. The people who know not God are in continual torment through the fear of death, and they fear death because they fear something beyond death. They are conscious to themselves that they are wicked, and they are afraid of God, and terrified at the thought of eternity. By these fears thousands of sinful, miserable creatures are prevented from hurrying themselves into the unknown world. This is finely expressed by the poet: - "To die, - to sleep, -

No more: - and, by a sleep, to say we end

The heartache, and the thousand natural shocks

That flesh is heir to, - 'tis a consummation

Devoutly to be wished. To die, - to sleep, -

To sleep! - perchance to dream; - ay, there's the rub;

For in that sleep of death what dreams may come,

When we have shuffled off this mortal coil,

Must give us pause: - There's the respect

That makes calamity of so long life:

For who could bear the whips and scorns of time,

The oppressor's wrong, the proud man's contumely,

The pangs of despised love, the law's delay,

The insolence of office, and the spurns

That patient merit of the unworthy takes,

When he himself might his quietus make

With a bare bodkin? Who would fardels bear

To grunt and sweat under a weary life;

But that the dread of something after death, -

The undiscovered country from whose bourn

No traveler returns, - puzzles the will;

And makes us rather bear those ills we have,

Than fly to others that we know not of?

Thus conscience does make cowards of us all;

And thus the native hue of resolution

Is sicklied o'er with the pale cast of thought;

And enterprises of great pith and moment,

With this regard, their currents turn awry

And lose the name of action."

I give this long quotation from a poet who was well acquainted with all the workings of the human heart; and one who could not have described scenes of distress and anguish of mind so well, had he not passed through them.

For verily he took not on him the nature of angels - Ου γαρ δηπου αγγελων επιλαμβανεται, αλλα σπερματος Αβρααμ επιλαμβανεται· Moreover, he doth not at all take hold of angels; but of the seed of Abraham he taketh hold. This is the marginal reading, and is greatly to be preferred to that in the text Jesus Christ, intending not to redeem angels, but to redeem man, did not assume the angelic nature, but was made man, coming directly by the seed or posterity of Abraham, with whom the original covenant was made, that in his seed all the nations of the earth should be blessed; and it is on this account that the apostle mentioned the seed of Abraham, and not the seed of Adam; and it is strange that to many commentators should have missed so obvious a sense. The word itself signifies not only to take hold of, but to help, succor, save from sinking, etc. The rebel angels, who sinned and fell from God, were permitted to fall down, alle downe, as one of our old writers expresses it, till they fell into perdition: man sinned and fell, and was falling downe, alle downe, but Jesus laid hold on him and prevented him from falling into endless perdition. Thus he seized on the falling human creature, and prevented him from falling into the bottomless pit; but he did not seize on the falling angels, and they fell down into outer darkness. By assuming the nature of man, he prevented this final and irrecoverable fall of man; and by making an atonement in human nature, he made a provision for its restoration to its forfeited blessedness. This is a fine thought of the apostle, and is beautifully expressed. Man was falling from heaven, and Jesus caught hold of the falling creature, and prevented its endless ruin. In this respect he prefers men to angels, and probably for this simple reason, that the human nature was more excellent than the angelic; and it is suitable to the wisdom of the Divine Being to regard all the works of his hands in proportion to the dignity or excellence with which he has endowed them.

Wherefore in all things - Because he thus laid hold on man in order to redeem him, it was necessary that he should in all things become like to man, that he might suffer in his stead, and make an atonement in his nature.

That he might be a merciful and faithful high priest - Ἱνα ελεημων γενηται· That he might be merciful - that he might be affected with a feeling of our infirmities, that, partaking of our nature with all its innocent infirmities and afflictions, he might know how to compassionate poor, afflicted, suffering man. And that he might be a faithful high priest in those things which relate to God, whose justice requires the punishment of the transgressors, or a suitable expiation to be made for the sins of the people. The proper meaning of ἱλασκεσθαι τας ἁμαρτιας is to make propitiation or atonement for sins by sacrifice. See the note on Luk 18:13, where it [this word] is particularly explained. Christ is the great High Priest of mankind;

1. He exercises himself in the things pertaining to God, taking heed that God's honor be properly secured, his worship properly regulated, his laws properly enforced, and both his justice and mercy magnified. Again,

2. He exercises himself in things pertaining to Men, that he may make an atonement for them, apply this atonement to them, and liberate them thereby from the curse of a broken law, from the guilt and power of sin, from its inbeing and nature, and from all the evils to which they were exposed through it, and lastly that he might open their way into the holiest by his own blood; and he has mercifully and faithfully accomplished all that he has undertaken.

For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried. This sentiment is well expressed by a Roman poet: -

Me quoque per multas similis fortuna labores

Jactatam hac demum voluit consistere terra:

Non ignara mali, miseris succurere disco.

Virg. Aen. i., v. 632. "For I myself like you, have been distress'd,

Till heaven afforded me this place of rest;

Like you, an alien in a land unknown,

I learn to pity woes so like my own."

Dryden. "There are three things," says Dr. Owen, "of which tempted believers do stand in need:

1. Strength to withstand their temptations;

2. Consolations to support their spirits under them;

3. Seasonable deliverance from them.

Unto these is the succor afforded by our High Priest suited; and it is variously administered to them:

1. By his word or promises;

2. By his Spirit; (and, that

1. By communicating to them supplies of grace or spiritual strength;

2. Strong consolation;

3. By rebuking their tempters and temptations); and

3. By his providence disposing of all things to their good and advantage in the issue." Those who are peculiarly tempted and severely tried, have an especial interest in, and claim upon Christ. They, particularly, may go with boldness to the throne of grace, where they shall assuredly obtain mercy, and find grace to help in time of need. Were the rest of the Scripture silent on this subject, this verse might be an ample support for every tempted soul.

Lest we should let them slip - As water out of a leaky vessel. So the Greek word properly signifies.

In giving the law, God spoke by angels; but in proclaiming the gospel, by his Son. Steadfast - Firm and valid. Every transgression - Commission of sin. Every disobedience - Omission of duty.

So great a salvation - A deliverance from so great wickedness and misery, into so great holiness and happiness. This was first spoken of (before he came it was not known) by Him who is the Lord - of angels as well as men. And was confirmed to us - Of this age, even every article of it. By them that had heard him - And had been themselves also both eye - witnesses and ministers of the word.

By signs and wonders - While he lived. And various miracles and distributions of the Holy Ghost - Miraculous gifts, distributed after his exaltation. According to his will - Not theirs who received them.

This verse contains a proof of the third; the greater the salvation is, and the more glorious the Lord whom we despise, the greater will be our punishment. God hath not subjected the world to come - That is, the dispensation of the Messiah; which being to succeed the Mosaic was usually styled by the Jews, the world to come, although it is still in great measure to come Whereof we now speak - Of which I am now speaking. In this last great dispensation the Son alone presides.

What is man - To the vast expanse of heaven, to the moon and the stars which thou hast ordained! This psalm seems to have been composed by David, in a clear, moonshiny, and starlight night, while he was contemplating the wonderful fabric of heaven; because in his magnificent description of its luminaries, he takes no notice of the sun, the most glorious of them all. The words here cited concerning dominion were doubtless in some sense applicable to Adam; although in their complete and highest sense, they belong to none but the second Adam. Or the son of man, that thou visitest him - The sense rises: we are mindful of him that is absent; but to visit, denotes the care of a present God. Psa 8:4.

Thou hast made him - Adam. A little lower than the angels - The Hebrew is, a little lower than (that is, next to) God. Such was man as he came out of the hands of his Creator: it seems, the highest of all created beings. But these words are also in a farther sense, as the apostle here shows, applicable to the Son of God. It should be remembered that the apostles constantly cited the Septuagint translation, very frequently without any variation. It was not their business, in writing to the Jews, who at that time had it in high esteem, to amend or alter this, which would of consequence have occasioned disputes without end.

Now this putting all things under him, implies that there is nothing that is not put under him. But it is plain, this is not done now, with regard to man in general.

It is done only with regard to Jesus, God - Man, who is now crowned with glory and honour - As a reward for his having suffered death. He was made a little lower than the angels - Who cannot either suffer or die. That by the grace of God, he might taste death - An expression denoting both the reality of his death, and the shortness of its continuance. For every man - That ever was or will be born into the world.

In this verse the apostle expresses, in his own words, what he expressed before in those of the Psalmist. It became him - It was suitable to all his attributes, both to his justice, goodness, and wisdom. For whom - As their ultimate end. And by whom - As their first cause. Are all things, in bringing many adopted sons to glory - To this very thing, that they are sons, and are treated as such To perfect the captain - Prince, leader, and author of their salvation, by his atoning sufferings for them. To perfect or consummate implies the bringing him to a full and glorious end of all his troubles, Heb 5:9. This consummation by sufferings intimates, the glory of Christ, to whom, being consummated, all things are made subject. The preceding sufferings. Of these he treats expressly, Heb 2:11 - 18; having before spoken of his glory, both to give an edge to his exhortation, and to remove the scandal of sufferings and death. A fuller consideration of both these points he interweaves with the following discourse on his priesthood. But what is here said of our Lord's being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. Even he himself was perfect, as God and as man, before ever be suffered. By his sufferings, in his life and death, he was made a perfect or complete sin - offering. But unless we were to be made the same sacrifice, and to atone for sin, what is said of him in this respect is as much out of our sphere as his ascension into heaven. It is his atonement, and his Spirit carrying on "the work of faith with power" in our hearts, that alone can sanctify us. Various afflictions indeed may be made subservient to this; and so far as they are blessed to the weaning us from sin, and causing our affections to be set on things above, so far they do indirectly help on our sanctification.

For - They are nearly related to each other. He that sanctifieth - Christ, Heb 13:12. And all they that are sanctified - That are brought to God; that draw near or come to him, which are synonymous terms. Are all of one - Partakers of one nature, from one parent, Adam.

I will declare thy name to my brethren - Christ declares the name of God, gracious and merciful, plenteous in goodness and truth, to all who believe, that they also may praise him. In the midst of the church will I sing praise unto thee - As the precentor of the choir. This he did literally, in the midst of his apostles, on the night before his passion. And as it means, in a more general sense, setting forth the praise of God, he has done it in the church by his word and his Spirit; he still does, and will do it throughout all generations. Psa 22:22.

And again - As one that has communion with his brethren in sufferings, as well as in nature, he says, I will put my trust in him - To carry me through them all. And again - With a like acknowledgment of his near relation to them, as younger brethren, who were yet but in their childhood, he presents all believers to God, saying, Behold I and the children whom thou hast given me. Isa 8:17,18

Since then these children partake of flesh and blood - Of human nature with all its infirmities. He also in like manner took part of the same; that through his own death he might destroy the tyranny of him that had, by God's permission, the power of death with regard to the ungodly. Death is the devil's servant and serjeant, delivering to him those whom he seizes in sin. That is, the devil - The power was manifest to all; but who exerted it, they saw not.

And deliver them, as many as through fear of death were all their lifetime, till then, subject to bondage - Every man who fears death is subject to bondage; is in a slavish, uncomfortable state. And every man fears death, more or less, who knows not Christ: death is unwelcome to him, if he knows what death is. But he delivers all true believers from this bondage.

For verily he taketh not hold of angels - He does not take their nature upon him. But he taketh hold of the seed of Abraham - He takes human nature upon him. St. Paul says the seed of Abraham, rather than the seed of Adam, because to Abraham was the promise made.

Wherefore it behoved him - It was highly fit and proper, yea, necessary, in order to his design of redeeming them. To be made in all things - That essentially pertain to human nature, and in all sufferings and temptations. Like his brethren - This is a recapitulation of all that goes before: the sum of all that follows is added immediately. That he might be a merciful and faithful High Priest - Merciful toward sinners; faithful toward God. A priest or high priest is one who has a right of approaching God, and of bringing others to him. Faithful is treated of, Heb 3:2, &c., with its use; merciful, Heb 4:14, &c., with the use also; High Priest, Heb 5:4, &c., Heb 7:1, &c. The use is added from Heb 10:19. In things pertaining to God, to expiate the sins of the people - Offering up their sacrifices and prayers to God; deriving God's grace, peace, and blessings upon them.

For in that he hath suffered being tempted himself he is able to succour them that are tempted - That is, he has given a manifest, demonstrative proof that he is able so to do.

1 THerefore we ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip .

In this and the three following Verses the Apostle applieth the Doctrine of the great Gospel-Prophet's being more excellent for Nature and Person, than any, or all the Angels in respect of his Deity; and from thence inferreth the Duty, that since God speaking by the Prophets, is to be heard by those to whom he sends them; how much more when speaking to them by his Son-Prophet, who so infinitely excelleth not only all Prophets, but Angels too?

We Believers who know the things spoken to be good for us, whether Apostle's, Ministers, or Christian-Members, by the indispensable necessity laid on us by God's Precept, are obliged more abundantly, exceeding abundantly, than formerly they had; more than they gave to Moses and the Legal Ministery, excessively beyond that, 2 Cor. 11.23. Ephes. 3.20. to give heed with an attentive and intent mind, so as to have hearts fastned to what was diligently considered of before received, believed; heeding them so as to retain and practise them; so to believe, profess, be, keep and do what he speaks from the Father to them, having Souls knit and cleaving to them, Iames 1.22, 25.

All that Mind and Will of God which his Son revealeth to us fully, the whole Gospel-Doctrine which by himself, and by his Spirit in the Apostles, he had preached and written to them, Rom. 10.14, 15, 16.

An act opposite to the former giving heed, which is by them to be denied, viz. their being like leaking Vessels, or having Chinks open in their Souls, letting by them slide out the most precious Gospel of Christ, as Water out of a cracked, leaky broken Vessel, or spilt on the Ground. All Forgetfulness of Memory, all Apostacy in Heart or Profession is that which the Spirit forbiddeth in this Metaphor, [non-Latin text not transcribed]. Their Danger as to their Persons is made a Motive to this Duty, ver. 3. and is not therefore so immediately concerned in this, tho it may be implied, for none will let the Gospel of Christ slide from them who will not, as to their Persons, slide from him at last.

Marginal references: Gr. run ou[illegible: 1 letter] as leaking Vessels.

2 For if the Word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward :

This and the following Verse, is a rational Motive used by the Spirit to inforce the foregoing Duty, and shews the danger of their Persons by the neglect of it. For if the Law of God delivered by the Ministry of Angels to these Hebrews forefathers at Mount Sinai, Deut. 33.2. as Ministers and Servants of Christ there, Acts 7.38, 53. compare Gal. 3.19. and all other Revelations of God's Will to Moses and the Prophets by Angels, consisting of Precepts, Prohibitions, Promises, and Comminations, the whole Body of God's Laws contained in the Old Testament. The Term by which Law is expressed, [non-Latin text not transcribed], signifies in most of the Eastern Languages a Command as well as a Word, and [non-Latin text not transcribed] to command, as well as to speak. The Force or Obligation of this Law or Word was from God the Redeemer, whose Word it was, though published and promulgated to the Church by Angels.

Made firm by the solemn Sanction of God with a Penalty, if any durst use it arbitrarily, or despise it; there was no violating it by Commission or Omission without being punished for it; God establishing it by fulfilling Promises and executing Judgments, Heb. 10.28. Not a contumacious Transgressor of it could escape his punishment, which made the Law firm and valid, see Deut. 17.10. &c. and this not only as the Law of a Creator, but of a Redeemer, stablishing of it by entring into a Covenant with them by it, and they confirming it, Iosh. 24.22, 24.

Every contumacious going beside the Law, or casting it aside by commission of evil, or rejecting Prohibitions, or Disobedience to positive Laws by omission of what they required. And by a Metonymie is understood Transgressors by either of these ways.

A just Retribution, a righteous proportionable rendring of Punishment to them for their Sin; Evil for Evil, and Death for Sin, executed either immediately by God, or mediately by his Instruments of Government, according to the exact Grains of Justice, Rom. 2.5, 6, to 14. This Punishment was either inflicted on, or received certainly by the Offender in his own person if capital, or in his representative Sacrifice for lesser Crimes, Rom. 1.32. ch. 10.28. 1 Cor. 10.5, to 11.

Marginal references: Deut. 27.26.

3 How shall we escape if we neglect so great salvation , which at the first began to be spoken by the Lord , and was confirmed to us by them that heard him ;

This Consequent answereth the Antecedent in ver. 2. but in one part of it, that which concerns the Punishment of the Transgressors of the Law, thus; If the Word by Angels, much more the Word by the Son; and if Sins against that were punished, much mo[illegible: 1 letter]e Sins against this. The Spirit including the Sanction of the Gospel's Power in the Judgment which it pronounceth upon its Despisers, which it could not do, if it were not established. The Interrogative, now, introducing the Consequent, is vehemently negative, By no means; or there is no possibility of our escaping in the Case proposed, compare the close of Isaiah 20.6. There is no avoiding the righteous Punishment, which the just God doth threaten Gospel-Sinners with, such as is recorded in Matth. 10.15. and 11.22, 24. 2 Thess. 1.7, 8, 9. Chap. 10.28, 29. none can escape it, neither I nor you, if such Transgressors; external Offices, or Church-priviledges will not excuse any from the just Punishment and Retribution of God.

If being careless, so as to despise and make light of the Gospel, or to reject it, Ch. 8.9. Matth. 22.5. Opposed this is to the Sins of Commission and Omission about the Law; any denial of receiving it, or of a Progress into the necessary Duties it requires, so to neglect them as to end in Apostacy. For the Gospel-Law of Christ revealing and promising Salvation to Believers, opposed here to the Law given by Angels, will make safe all spiritual good both for Time and Eternity to the sincere Believers and Obeyers of it. The Gospel is called Salvation metonymically, because the Subject-matter of it is Salvation, Ephes. 1.13. and it hath a causal Power and Virtue to save, Acts 13.26. Rom. 1.16. opposed to the Law, which was the Ministration of Death and Condemnation, 2 Cor. 3.7, 9. being revealed by Angels under carnal Types and temporal Promises, and by reason of the Veil on their Hearts, became killing to them. The Word by the Son is Salvation, because a full and clear Discovery to it. This Salvation is transcendent, being not a terrene or temporary, but a heavenly eternal Salvation, delivering those who truly obey it, from the worst of Enemies, the sorest, and most lasting Punishment, and instating them in eternal Happiness and Blessedness in Heaven. This was great for clearness of Light, 2 Cor. 4.4. and diffusive Efficacy and Success.

An Aggravation of the neglect of this Salvation from the Lord publishing it. It had its Rise and Beginning from the Fountain of all Truth, and was first by Voice and Preaching made known to the Hebrews and such Gentiles as came to hear the Promulgation of i[illegible: 1 letter], Matth. 4.17. at Christ's solemn entring on his Ministry above three years before his Death and Resurrection. And it may refer higher; for as it was most clearly, plainly, sweetly and eminently preached by himself, beyond what was taught by the Prophets in the Old Testament, or Iohn; yet he first preached it himself in the beginning to our Apostate Parents in Paradise, Gen. 3.15. and he preached it in all the Prophets publishing of it since; yet this Priority may be in respect of the Ministry which he ordained to follow him, and not of that which went before. It was so preached by the Lord himself, the Mediator, Lord of Life and Death, Head of Angels, and all Principalities and Powers, the great Prophet swaying all things by the word of his Power. The Law was preached by Angels, the Gospel by God the Son himself, Ch. 1.2. and so is preferred before the Law, in respect of its Ministration by the Head, not of its Authority.

Setled it was, made firm and authentical by himself. The Trinity bear witness to it in Heaven, confirm it on Earth by Miracles, Signs, and Wonders, and mighty Deeds by Christ, Iohn 5.36. by his Apostles, 2 Cor. 12.12. and by the Gifts of the Holy Ghost in great variety distributed to his Apostles and Publishers of this Gospel, which made their Ministration of it effectual, Acts 2.1, 2, 3. compare 1 Cor. 12.9, to 11. even to the Apostles and Hebrews, and to all who believe it is so confirmed. Nor is Paul less the Writer of this Epistle, for that he joyns himself with them, since he did hear both the Lord and the Apostles, and was confirming those of them with whom he had fellowship, and was confirmed by them, Acts 9.17, 19. Gal. 2.9. Christ's Disciples and Apostles heard this Gospel from him, and did witness it by preaching, writing, and sealing it with their Blood, Philip. 1.12. 2 Pet. 1.16, 17. which Confirmation by their Sufferings, was instrumental, mediate and subservient to the Miracles and Gifts of the Holy Ghost enjoyed of them, and wrought by them.

Marginal references: Chap. 12.25.; Mark 1.14.; Luke 1.2.

4 God also bearing them witness , both with signs and wonders , and with divers miracles , and gifts of the holy Ghost according to his own will .

Here is a further Aggravation of the neglect of the Gospel of Salvation from God's testifying to it by the Works and Gifts of his Holy Spirit: Such sin grievously, and will receive a proportionable Punishment; For God the Father, Son, and Holy Spirit co-testifie with all those Instruments confirming the Gospel of Salvation, with a Testimony peculiarly fitted to it; yet in this joynt-witnessing God is the highest, and [non-Latin text not transcribed] only to be believed for himself.

By Works above Nature's reach, signifying God's being in, and approving the Gospel-Law, which they attend, Mark 16.17. more numerous and glorious were these than they which confirmed the Law, Acts 2.22, 43. and 4.30. such strange Works as raised Admiration in all that saw them, and are prodigious to those that hear of them, or read them, Rom. 15.19.

Miraculous Works, such as are compassed only by a Divine supernatural Power, and variety of these, as healing all Diseases, raising the Dead, ejecting Devils, Mark 16.17, 18. Works of as great Mercy, as Wisdom or Power.

As Gifts of Tongues, Prophecies, &c. Rom. 12.6 to 9. comp. 1 Cor. 12.7, 8, 9, 10. such as Nature could not furnish any with, but the Redeemer did by his Spirit, communicating them to various persons of divers kinds and indifferent degrees: From, by, and for himself he giveth out these wonderful Works; his Will the only Rule for Time, Persons, Manner and Measure of their Distribution, allotting all their Portion. Rom. 12.3. 1 Cor. 7.17. and 12.4, 7, 11, 18. Ephes. 4.7.

Marginal references: Mark 16.20. Acts 14.3.; Or, distributions.

5 For unto the Angels hath he not put in subjection the world to come , whereof we speak .

The Spirit having applied the Doctrine of the great Gospel-Ministry exceeding the Prophets of old, and having a more excellent Name and Office than Angels, in respect of his Deity, pursues to shew these Hebrews, that he is so likewise in respect of his Humanity, the other Nature in his Person. This he proves negatively in this Verse. The rational Particle introducing, shews it to be a Demonstration of his excelling Angels, having a World to come subjected to him, which they have not; for so none of these incorporeal, intellectual, spiritual Substances so often diminished before, have, because those Hebrews were more addicted to esteem of them, and the Law ministred by them, than of God the Son incarnate and his Gospel.

This God the Father, Son and Spirit, the Creator who formed all things, and had right of disposing all things under their proper Lord, hath not put under their ordering or Government; he never decreed, foretold, or promised that it should be under their Authority.

The World to come, must be interpreted by that Scripture, where it is asserted and proved that it was subjected to the great Gospel-Minister, and that is in Psal. 8.5, 6, 7, 8. It is a World that must consist of Heaven and Earth; comp. v. 3, 6, 7. It was a World not come, when Paul wrote this Epistle to the Hebrews, see v. 8. It is a World distinct from this present World, Ephes. 1.21. in which God-man must eminently reign. A World between this World and a heavenly one which is to come, in respect of us, Luke 18.30. 1 Tim. 4.8. A World to come, which the Angels have nothing to do with, as they have with this, which is greatly under their Administration; such as consists of a new Heaven and a new Earth in which dwelleth Righteousness, 2 Peter 3.13. For Peter asserts, that Paul according to the Revelation given him of it, had written to these Hebrews, and eminently in this Text. And unto this do the Prophets give witness, Isai. 65.17, 18. and 66.22. and of his day of Rest and Sabbath in it, as ch. 4.7, 9, 10. so Isa. 66.23. And for their Restitution in this World to come do the Creatures groan, Rom. 8.19 to 23. that they may be therein under the happy Administration of the second Adam, the Lord from Heaven. And of this the 8th Psalm doth assure us; for it is not, as some have imagined, a Representation of the State of the first Adam, but of God-Man, the second Adam and his World; for Christ applieth it to himself, and testifieth it was written of him, and is not compatible in it self to any other, Matth. 21.16. This World to come is an heavenly World begun by Christ to be created, when he commenced to preach the Gospel-Covenant, which Angels were not to meddle with, as they did the Law, but was only to be ministred by Men, Psalm 8.2. Through whose Ministry of the Word by the Spirit, is ingrafted into the sinful Nature of the Elect, a new Creature, whereby they are delivered from this present evil World, Gal. 1.4. and fitted for being Inhabitants of this new one, 2 Cor. 4.6. and 5.17. comp. Ephes. 4.22, 23, 24. which hath been preparing by Christ's casting down Heathenism and Iudaism by the Gospel, Luke 10.18. Heb. 12.26. and bringing them into a new World of Ordinances and Church-priviledges fitted for them, and called by the Spirit, the Kingdom of Heaven. It surpassing the Sinai Church-State as much as Heaven doth Earth; and he is now proceeding to cast down Papism, or Roman-Christian-Paganism, and Mahometism, Revel. 19.19, 20, 21. and to subdue the generality of Men, both Jews and Gentiles, to himself, Zech. 14.9. Rom. 11.25, 26. when this Christian heavenly Frame shall be advanced to an higher Degree by the descent of the new Ierusalem from God out of Heaven, Revel. 21, 1, 2. and 22. v. 1, to 6. In the which the Kingdom of Christ shall be most peaceable, glorious and prosperous. And to the rendring of it eminently so, Scripture seems to intimate, That the Bodies of the Martyrs of Jesus shall be raised, and their Souls united to them, and so be made conformable to Christ's glorified Person, Phil. 3.21. comp. Revel, 20.4, 5, 6. These will their Lord send down into this new World, and to have the same state in it, and to perform the same Offices to the Saints, as the Angels had, and did in the World past, Mark 12.25. there to be Kings, and reign as the Angelical Thrones and Principalities did before, Revel. 5.10. and 20.4. As Priests help on the Saints Duties, and instruct them in the matters of the Kingdom of God, and so answer in Conformity to their Head, as he was forty Days after his Resurrection; during whose reign in this new World the Devil shall be chained up, so as they shall not be infested, nor the Nations deceived, as formerly they were by him, Revel. 20.1, 2, 3. so as there shall be no need of good Angels to oppose or restrain him. At the close of which thousand Years the Devil will be loosed for a little while, as v. 3, 7, 8. and infest the World, when the great Lord and King of it shall in the greatest Solemnity descend into the Air with all his Hosts of Angels, and by the Trumpet of God sounded by the Arch-angel, the Dead in Christ shall first be raised, and the Living changed in the twinkling of an Eye; and being openly owned and acknowledg'd by the Supreme Judge, shall be Assessors with him, when the Judgment shall proceed by the Angels bringing Devils and all impenitent Mankind to the Bar of Christ, where the vast Accounts of them shall be cast up and audited, and on the Charge against them they shall be found speechless and convict, so as the great Judge shall solemnly sentence them, and it be assented to, and applauded by all the Saints, Revel. 20.2, 11, 12, 15. comp. 1 Cor. 6.2, 3. and be as gloriously executed by the ministring Angels, Matth. 13.41, 42, 43. And so this great King and Lord having thus shut up the Scene of this World, shall return in Triumph into the Heaven of Heavens, and there in the height of his Glory deliver up his Kingdom to the Father, that God may be all in all, 1 Cor. 15.22, to 29.

We describe it further in the following Testimony, and in this Epistle, as to some part of it.

6 But one in a certain place testified , saying, VVhat is man , that thou art mindful of him ? or the son of man that thou visitest him ?

The Spirit proves affirmatively out of one of the Prophets, that with these Hebrews it might have the more weight and Authority, by an elleptical Speech, That this World to come was subject to the great Gospel-Minister. But to Iesus he put in Subjection the World to come, as one testifieth: This One was the King and Prophet David, a Lord and Son to whom was this Iesus, the Title of the eighth Psalm ascribes it to him; he is not particularly named, because these Hebrews well knew it, yet he [non-Latin text not transcribed], throughly testified, or most expressly giving a full Confirmation of what is asserted, That Jesus is the Lord of the World to come: And this somewhere was a well known place, and very ready with those, even Psalm 8.

The Subject of Davids Admiration is not the first Adam, nor any meer Man, but the Gospel-Prophet, God-Man, a most eminent One, the Messiah of these Hebrews, the Man Christ Iesus, 1 Tim. 2.5. and to him only are the Priviledges vouchsafed, agreeable, and by him only enjoyed. For Adam had now lost his Dominion when this Psalm was penn'd, and was never so honoured as to have all things under his Feet, even Principalities and Powers, which Christ had, v. 6. Ephes. 1.20, 21, 22. and Christ interprets it of himself, Matth. 21.16. The Expostulation is resolvable: Man is nothing in himself, that such Royalty should be assigned to him.

That God should respect him, should remember and design such a Worm, and Man for so great Preferment, as Union to the Deity and Universal Dominion.

This is the peculiar Title of the second Adam. Adam was a Man, but not the Son of Man, but of God by Creation, Luke 3.38. but the Spirit testifieth this of Christ, Dan. 7.13. Lord of the Sabbath. Luke 6.5. God-Man, John 3.13. and 5.27.

[non-Latin text not transcribed] to be peculiarly inspected; and with a special care concerned for him, so industriously and with so great a Providence to afford him sutable Succour. The Form of it is an Expostulation with Admiration: It is an Amazeme[illegible: 1 letter]t at the Discovery of so stupendous Love to Man. How emptied he himself for Sinners? This Work of Christ is the greatest Wonder and Astonishment to Angels.

Making it known by Word and Writing there beyond any Contradiction.

Marginal references: Psal. 8.4. &c.

7 Thou madest him a little lower then the angels, thou crownedst him with glory and honour , and didst set him over the works of thy hands .

[non-Latin text not transcribed], So diminished, as it supposed the Subject to be in a higher Condition before: this no Man ever was, but the Man Christ Iesus, see Philip. 2.7, 8.

[non-Latin text not transcribed] may refer to his Condition, and to the Duration of it. He was lower a little in his Nature being a Man, and Servant in his Condition suffering and dying, yet this was but for a little while, being about thirty three years in the Form of a Servant, and three days in the Grave, Ephes. 4.9. so he was lesser than the Angels in the Psalm stiled [non-Latin text not transcribed] God's Son, Psal. 97.7. to whom he is here compared; tho it be a Truth he is lesser than God in the human Nature.

An Allusion to the crowning of Kings at their Inauguration, so God visibly took him up to heaven, set him down on his Right-Hand on his Throne, and conferred on him the highest Royal Dignity, Honour and Glory, tho the Hebrews disesteemed him, Ephes. 1.21. and 4.9, 10. and Phil. 2.9.

His Institution to his Mediatory Soveraignty and Dominion▪ as the Supreme Lord of all that God made in Heaven, and in Earth, to order, rule, command, and dispose of them as he will, Psal. 8.[illegible: 1 letter]. compare Philip. 2.10, 11.

Marginal references: Or, a little [illegible: 1 word] inferior to.

8 Thou hast put all things in subjection under his feet . For in that he put all in subjection under him, he left nothing that is not put under him ; But now we see not yet all things put under him .

The impartial righteous Iehovah the Father, is the Relation in the Trinity, spoken of in the Relative Thou, throughout these verses. He is God's King; for his personal worth and Excellencies preferred before Principalities and Powers, and every Name; before all Persons, Things, and Places, the World to come as well as this; all Angels as well as Men, all Creatures wherever in Heaven, Earth, Sea, or Hell, are under his Soveraign Dominion, they all lie at his Feet, to dispose of as he pleaseth; they are all set in Subjection to him by the Ordination of his Father; see Psal. 8.3, 7, 8. 1 Cor. 15.24, to 29. Ephes. 1.20, 21, 22. Philip. 2.9, 10. Col. 2.10. According to the Eastern Custom, as Subjects lie prostrate at the Feet of their Soveraign; so do all Creatures to him who is Lord of Lords, and King of Kings, as Exod. 11.8. See the Margent Isa. 49.23. they how down and worship him as their own Lord; but as being under his Feet, signifies the utmost Subjection of them to him, and his Triumph over them, it especially refers to his Enemies, Sins, Devils, Sinners, and Death, as Ioshua a Type of him did, Iosh. 10.23, 24. shewing thereby what God would do with all the rest. Allusive to this is Isa. 51.23. especially to all the Enemies of his Son, as Psalm 110.1. and 1 Cor. 15.25, 26. As to his Church, it is his Body, and tho distant from him, as Creatures, and so worshipping and honouring of him as elect Angels, yet being his Queen too, she loves and honoureth him as a Wife, Psalm 45.9, 11. Ephes. 1.22, 23. and 5.23, 24. she hath her Subjection as well as her Dignity; she is not a Peer to him before Marriage: but as Eastern Emperors marry Slaves born or captivated, because they acknowledge no King greater than they, or equal to them; so Christ takes Sinners and makes them his Body, his Church, his Queen, who tho for Condition are under his Feet, yet he so dearly loves them, that he takes them thence, and sets them at his Right Hand.

If nothing is left unsubjected, then Angels and the World to come are subjected to him; and it is evident they are so, by their ministring to him at his Conception, Birth, Danger from Herod, Temptations by the Devil, at his Entrance on his Ministry, at his Passion, at his Resurrection, Ascension, and since his Session on his Throne, obeying his Commands, and performing his Errands, Psal. 8.8.

It is evident to our Sense and Experience, that tho he hath obtained this Soveraign Dominion over all on his Ascension, yet he hath not exerted his Power in utterly subjecting and triumphing over his Enemies at present, nor in reducing all his own People to Subjection to him, yet this shall be gradually done in every Age compleatly, when he shall come to be glorified in his Saints, to punish his Enemies with everlasting Destruction, 1 Cor. 15.24, 26. 2 Thes. 1.7, 8, 9, 10. Revel. 20.11, 15.

Marginal references: Phil. 2.7, 8.

9 But we see Jesus, who was made a little lower then the angels , for the suffering of death, crowned with glory and honour , that he by the grace of God should taste death for every man .

This second Application of the Psalmist words, demonstrates Iesus the Gospel-Prophet to be the Man or Adam intended by the Spirit there; and his Humiliation and Exaltation to be the matter asserted of him; see v. 7.

The Reason or End of his Diminution, in respect of Angels, for a little while; and of the necessity of his being Man, was, That he might be crucified and die, Phil. 2.7, 8, to 12. and thereby merit for himself a Crown of Honour and Glory. This was given him for his giving himself to be a Sacrifice for Sin, and by his own Blood to expiate it.

The principal determining, which was God's good Pleasure; he alone out of his free Love and Favour to Sinners, ordered this, as Iohn 3.16. 1 Iohn 4.9. Therefore the Hebrews had no reason of being offended with him as they were, 1 Cor. 1.23.

A Metaphor to express to die as a Sacrifice, making Satisfaction to Divine Justice, and expiating Sins, Isa. 53.10. All his Sufferings in Body and Soul, which were many and bitter, are here intended, and their Completion by Death, Matth. 26.39, 42. intimating by his taste of this deadly Cup, his sipping of it, but not being swallowed by it: And it is a Metaphor allusive to the Grecian Customs, who put Men to death by giving them a Cup of Poison, as the Athenians executed Socrates.

To render Sin remissible to all Persons, and them salvable, God punishing Man's Sin in him, and laying on him the Iniquities of us all, Isa. 53.4, 5, 6. 1 Iohn 2.2. and so God became propitious and pleasable to all; and if all are not saved by it, it is because they do not repent and believe in him, 2 Cor. 5.19, 20, 21. comp. Iohn 10.15. This was evident to, and well known by these Hebrews, as if they saw it, the Work, Concomitants and Effects of it demonstrating it. And this now in the Gospel is evident to Faith: It was so certainly visible and evidently true, as not to be denied but by Infidels.

Marginal references: Or, by.; Act. 2.33.

10 For it became him , for whom are all things, and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation perfect through sufferings .

A further Reason of Christ's Humiliation and Sufferings is added, to shew the necessity of his being lower than the Angels for a while; in which the Spirit prevents what these Hebrews were apt to question, why God would have Christ thus to die, &c. by adding, Therefore it became him so to do. It was agreeable to him, and had Unmeetness in it to his excellent Perfection; by it displaying together his Divine Wisdom, Justice, Mercy, and Power. Amongst all his Methods, he pitch'd upon this as the best, and did by it what was befitting and becoming a God to do. He likewise revealed this so becoming Decree of his by the Prophets to the Church, and it was meet to, and becoming his Truth to fulfil it, Isa. ch. 53. Luke 24.25, 26, 27.

For the Manifestation of God the Father's Glory, whose Grace gave Christ to die for us, are all things which have a Being, and by him are all things as the Efficient and Creator of them, by his powerful Word they are. This being likewise attributed to the Gospel-Prophet, God-Man, John 1.1. and Colos. 1.16. By whom; it shews he is no more an Instrument in this Work than the Father, and equally Efficient with him, Rom. 3.26.

[non-Latin text not transcribed] cannot agree with [non-Latin text not transcribed] him, for that is the Dative Case, but with what follows [non-Latin text not transcribed], the Leader of their Salvation bringing many Sons to Glory: so that tho the Father indeed glorify, yet it is most properly spoken of the Leader, to lead or bring his Company thither, and so it is written, Ephes. 2.18. and 3.12. He shewed and led them the way wherein they were to reach it, 1 Peter 3.18. who tho for State were Sinners, yet made fit by Regeneration and Adoption, and have their Title from their Leader, Iohn 1.12, 13. He merited by his Sufferings both the Relation and Inheritance for them, Rom. 8.14, to 18. 1 Pet. 1.2, 3, 4, 5. and so as to bring them to that glorious State and Condition, for Persons and Enjoyments in the heavenly Canaan prepared for them, Matth. 25.34. 1 Pet. 5.10. 1 Iohn 3.1, 2, 3.

So their [non-Latin text not transcribed] a Prime Leader of many, a Person eminent for Priority and Dignity, directing and ordering all under his Power, who is the Prime of the Creation of God, Colos. 1.18. having the Preeminency of all Angels and Men; he was perfected. [non-Latin text not transcribed] signifieth the consecrating, or accomplishing of a Person for Office by Sacrifice; so Christ useth it, Luke 13.32. I shall be perfected, i. e. sacrificed and completed in my Office by Death. So Iohn 19.30. by his Sufferings of all sorts accomplished in Death, and by the Blood of that Sacrifice was this great Gospel-Prophet made a perfect Mediator, and fitted for his officiating and ministring in Heaven for ever, herein fulfilling his Types, ch. 9.11, 12, 14, 15, 22, 23, 24. comp. Exod. ch. 29. He in respect of saving his, is the Author, Purchaser, and Perfecter of it to them; he by his Sufferings and Death merited Salvation for them; by his Word and Spirit fits them for it; by his Intercession increaseth and applieth it, he vanquishes all opposers of it, and puts them finally into the actual Possession of it in Glory in Heaven.

Marginal references: Rom. 11.36.; Act. 3.15. & 5.31.; Chap. 5.9.

11 For both he that sanctifieth , and they who are sanctified , are all of one : For which cause he is not ashamed to call them brethren .

For, shews the Reason of the Son's Incarnation, viz. the necessity of Union in Nature between the sanctifying Mediator and the sanctified Sinner. The great Gospel-Minister was to bring many Sons to Glory by suffering, which he was not capable of, but by being united to one and the same Nature with them to whom the Penalty was due, and so he must be Head of them. This God-man is separating and consecrating of penitent believing Sinners from the common Mass to God, meriting by his Death for them Remission of their Sins, and sanctifying their Persons by his Spirit from their Pollutions by them, 1 Cor. 6.11. Titus 3.4, 5, 6, 7. Heb. 9.14. and 10.10, 14.

Penitent believing Sinners, justified by his Blood, and sanctified by his Spirit, Ephes. 5.25, 26, 27.

This is an Attribute of the Unity of the Principle of both these, such an one, as is proper to Man with himself, whom he sanctifieth, and not competent to Angels. It must therefore be the Principle of Humanity. He took a human Soul and Body and united to his Person, and so became of one Nature with us. Comp. v. 14. of one human Mass, alluding to the First-fruits offered at the Passover, or the Loaves at Pentecost, whereby all the rest were sanctified: So Christ assumed the same human Nature, that he might be the Head, and leading Representative of a Body of Mankind, differenced from them by his being holy, and they sinful, and personally united to the Word.

The Unity of him and them in the human Nature, is the Cause why he calls them Brethren, therefore they must be one, considering him in the Holiness of his Deity, and them in the Filthiness of Sin, he might have been ashamed of such a Brotherhood; but by his effectual Word he adopted them into a State of Childship and Heirship to God with himself; and in the Flesh to give them that Glory, that they might be one with God, as he and the Father are one, Iohn 17.22.

Marginal references: Act. 17.26.

12 Saying , I will declare thy name unto my brethren : in the midst of the church will I sing praise unto thee .

This brings in the Proof, that the great Gospel-Minister, Christ, God-Man, did call his sanctified Ones, Brethren; and was by the same Nature so related to them. The Proof is in Psalm 22.22. where the Apostle asserts, Christ spoke what was said by the Prophet there, and that this Psalm concerneth him, is evident by the Application of other Passages in it to him, both by his self and the Spirit; and who reads it, may see him crucified afresh there.

I, as the Gospel-Prophet, who have seen thee, and am of thee, Iohn. 1.18. and who only understand thy Name, will teach, and make it to be known and admired as that whereby thou art described, distinguished, and set above all other Beings and Relations to them. A Name sutable to their State and Relation unto thee and me. Thee in all thy glorious Attributes related to them as to Moses, Exod. 34.5, 6, 7. especially thy Name of Father, whereby thou standest related to me and them as Brethren, fulfilled, John 20.17. My Father and your Father, my God and your God. When he sent this Message by Mary Magdalene to his Apostles and Disciples, to whom he was related as a Brother in his Humanity, Sonship, and Heirship, Family and Houshold, and amongst whom he is the First-begotten and elder Brother. Brethren are one, and as one; and so is he and his sanctified Ones, v. 14. Luke 1.31, 35. Iohn 17.22, 23. Rom. 8.14. so v. 18.29. Gal. 4.5, 6, 7. Ephes. 3.14, 15.

In the respective Parts and Congregations of his Mystical Body, implicitely his Brethren. Christ and they are from one Father divine, he by Nature, they by Grace, and from one human Parent, Luke 3.23, 38. and both of one Flesh; he solemnly sung and praised his Father with them at his Supper, Matth. 26.30. in that representative Church, Mark 14.26.

13 And again , I will put my trust in him: And again , Behold, I, and the children which God hath given me .

This is a further Proof, that Christ's sanctified Ones are his Brethren, his exercising himself in a necessary Work proper to that Brotherhood only. They are all of the Houshold of Faith, Gal. 6.10. Their Business is to believe in God. All who do so, are Brethren; Christ doth so, and so is a Brother to them; He and they rely on one and the same God and Father to both: He did believe, confide and rest on God, that he would help his Humanity to go through all his Works and Sufferings to the perfecting of that of Redemption. Some say he spake this in the Person of David in Psalm 18.2. because the 49th verse of it is applied to Christ by the Spirit in Rom. 15.4. But others think that Psalm is not so properly understood of Christ, and that these words are not found in the Septuagint, which the Apostle frequently useth as being most familiar with these Hebrews,—but that these Words of his trusting in God, and of his Children are to be found near together in Isa. 8.17, 18. which Chapter is a clear Prophecy of this God-Man the Redeemer, and punctually fulfilled by him on Earth. This seems most rationally to be the Place the Apostle refers as to both these Texts.

This is the third Proof, which tho it be literally Isaiah's Words, who complained how himself and the Children of God in his days were scorned by the World for cleaving to him, yet herein was he a Type of Christ, and in him was it eminently fulfilled: This the word Behold intimates, it being a matter of great weight and importance to be attended, to be considered and understood by the Church.

I and my Brethren, Children of the same heavenly Father, Iohn 11.52. and 20.17. 1 Iohn. 3.1. which my Father of free Grace chose and delivered on my Purchase, and whom he had fitted and wrought by his Spirit, to be brought home by him unto Glory, th[illegible: 1 letter] they were the Wonder and Contempt of this World, Iohn 17.2, 6, 8, 9, 11, 19, 22, 24.

14 Forasmuch then as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is, the devil .

The Spirit having proved the Children and Brethren sanctified by Christ to be Men, proceeds to prove, That the Sanctifier of them was of the same Nature with themselves, and so confirms what he asserted, v. 11. That they were of one. Forasmuch as those were chosen, born of God, and given to him, adopted into his Sonship and Heirship, and by this as well as by their Humanity derived jointly with his own from Adam, his Brethren, [non-Latin text not transcribed], these having it in common. The Word imports the Reality, Integrity, Unity and Community they all have of the Human Nature; they are all truly, only, and fully Men, and every individual Person hath this Humanity. These Flesh and Blood metonymically set out the whole Human Nature, tho the Body only be literally expressed by it, a Body subject to many Infirmities.

God the Son himself, [non-Latin text not transcribed], had the next and nearest correspondent Condition with theirs, even the same as to the kind of it, as like as Blood is to Blood, properly and truly, only freed from our sinful Infirmities, as v. 17. This Word diminisheth him not, but sheweth his Identity, Heb. 4.15. [non-Latin text not transcribed] took part, he became a Partner with the Children, and took their Nature: It is not the same Word as before, [non-Latin text not transcribed] as the Marcionites and Manichees corrupt it, as if he had this Nature only in common with them, making him only Man. But being God, besides his Divine Nature, &c. to it he took the Humane, even their true and full Nature consisting of a Body and a Soul, and so united them, that in him they became one Person; so that hence results a double Union of Christ with Man. By his Incarnation he is of one Nature with all the Human Race, and so is the Head of them: And by his dying for them all the Human Race are made salvable, which Angels are not; and those who repent and believe on him, are actually sanctified and united to him, as his elect and chosen Body, and shall be saved by him.

By his dying on the Cross as Testator of God's Covenant, and not by his Power as a God (which was most glorious to himself, but most ignominious to the Devil, according to the Promise, Gen. 3.15.) did he abolish, or bring to nought, and render powerless without any Recovery, not by taking away the immortal Life and Being, but the [non-Latin text not transcribed], the Strength and Power to kill. For the [non-Latin text not transcribed], the Authority, Right and Command, the Keys of Death are in Christ's Hand only, and he useth the strength of this Execution in it, as to his Enemies; when Sinners become penitent Believers, then his Death satisfying God's Justice for their Sin, hath executed the Power as to Death, which the Devil had by Law against them, 1 Cor. 15.56, 57. The Sting of Death is Sin, that gives him Power; and the Strength of Sin is the Law, that, unless satisfied for, takes part with Sin; but Christ by dying takes away the Law's Enmity, removes Sin, as to Guilt, Stain and Power, and so brings to nought this Power.

The Prince himself set here collectively for all▪ the rest of his evil Spirits, Matth. 25.41. who by his Lies drew Man into Sin, and by Sin stings him to death; having therefore such Power to seduce to sin, he powerfully renders Men obnoxious to death; and then, as Executioner, having them by the Law delivered into his Hands, putteth forth his Strength to torment and destroy them. Christ by his Death doth with Price and Power redeem them out of his Hand, and destroys all his Works, takes Possession of them, and brings them through Death to eternal Life.

Marginal references: Joh. 1.14. Phil. 2.7.; 1 Cor. 15.54, 55.

15 And deliver them , who through fear of death were all their life time subject to bondage .

The Effect of the former Destruction of the Devil is laid down in this Verse, viz. the Children's Freedom from the Fear of Death, to which, being Slaves to the Devil, they were once in Bondage. He by breaking and disanulling the Devil's Power, doth really, fully, and justly exempt them from the concomitant Evil.

A painful and wasting Horror, working the saddest Apprehensions, and tumultuous workings of Soul from its apprehended Danger of Death spiritual, temporal, and eternal, when the Wrath of God doth not only dissolve the natural Frame, but makes an everlasting Separation from himself, shutting them up with the worst Company in the worst Place and State that is possible for the Humane Mind to imagine, and that for ever, Iob 18.11, 14. and 24.17. Psalm 55.4, 5. and 73.19. and 88 14; to 18.

When they come to the Exercise of the reasonable Life of Man, and under Convictions of Sin, then these Terrors arise, and never leave affrighting or tormenting them, but makes them pass as many Deaths as Moments, as is evident in Cain and Iudas; for they are inslaved, and in such a State of Drudgery and Vassalage to the Devil the most cruel Tyrant, by their own Guilt, and so are justly, invincibly, and miserably held in it. Christ by his Death rescueth them from this woful, intolerable Vassalage to the Devil, and Hell, and brings them into the glorious Liberty of the Children of God, Rom. 8.21, 25. Colos. 1.12, 13.

Marginal references: [illegible: 1 word] 8.15.

16 For verily he took not on him the nature of Angels , but he took on him the Seed of Abraham .

The Spirit having asserted the Deliverance of the Children from their Slavery to the Devil, shews here the means by which it was effected, even by the Gospel-Prophet, being a Man, and not an Angel; he took their Nature to himself, that by Death he might deliver them, [non-Latin text not transcribed] may signifie no where, or in no wise, [non-Latin text not transcribed] is read by some, to take hold of, and so make this Work denied of God the Son, that he did not take hold of the falling Angels, to save or recover them; but the Spirit speaks not one Word of lapsed Angels in either this, or the foregoing Chapter, and so it cannot refer to them; and for good Angels they never departed or fell, that he should stretch out his Hand to save them. And it cannot be understood otherwise than affirmatively here, which must needs have another Sense, because the same Act is denied and affirmed. The Word therefore signifieth to assume, or to take to one, to assume or take into Vnion. He united not to his Person the Angelical Nature, the individual Substance of an Angel, so as to redeem those sinning lapsed Spirits.

But he assumed into Vnion with his Person the Seed of Abraham; which Seed is not to be understood here collectively, for either his carnal or believing Seed; but it is the one singular eminent Seed of Abraham, in and by whom himself, Seed, and all Nations were to be blessed, Gen. 22.18. comp. Gal. 3.16. the Man Christ Iesus. This Man, God the Son, took of the Virgin Mary the Off-spring of Abraham, and united him to his Person, and of God and this Seed united into one Person, became our Lord Jesus Christ, so as he might bring the blessing of Salvation to the chosen of God in all Nations. The Assumption of this eminent Seed into the Unity of his own Person, is here asserted by the Spirit, and denied concerning any Angel, there being no Promise ever made to them for it, Zech. 13.7. Luke 1.31, 35. Gal. 4.4. 1 Tim. 2.5. If the Verb signifie no such Assumption in human Authors, as some cavil, it is because the matter to which it is here applied, was never treated on among them; and it is common with the Spirit to make Words which are ordinary with Men, transcendent, when he applieth them to the great Mysteries of God, as Trinity, Son, Adoption, &c.

Marginal references: Gr. he taketh [illegible: 1 word] bold of [illegible: 1 word], but of the [illegible: 1 word] of Abraham [illegible: 1 word] taketh bold.

17 Wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest , in things pertaining to God, to make reconciliation for the sins of the people .

The last Reason why God the Son assumed and united the human Nature in the Seed of Abraham, to his Person, and was by it made like his Brethren, and for a little while lower than the Angels, was, that he might be capable to receive and execute the Office of Priesthood, by which Reconciliation of Sinners to God was to be effected; for he could neither be a Sacrifice, nor Priest without it. [non-Latin text not transcribed] signifies not only its being necessary, but becoming, meet, convenient and right both on the account of his Mediatorship, Suretiship, Priesthood, and of his very Work, considering the two parties whose Cause he was to manage. It was fit [illegible: 1 letter]his Person should be God, that he might be just to God, and satisfie him; Adam had betraied God's Interest before, he would not therefore rely on a meer Man: and Man, that he might feelingly understand the State of that Nature, and be a compleat Saviour of it, Zech. 13.7. By this Person God had no unfitness nor Disparagement in treating with Sinners, which in a meer Creature he would. For what Creature could have mediated with him? Who durst undertake it, but this Son of his in their Nature, whose Heart he ingaged to it? Ier. 30.21. and fittest for Man, he being near in Nature to us, and coming out of the midst of us, and by it communicating the Benefit of his Mediation to us. The Intention of Christ's Merits arise from his Sufficiency, but the Extension of them from his proper personal fitness, and so reneweth Men of the the same Nature with him, and not Angels.

A Man having a true Body and Soul like them in every thing, which was necessary to make him a compleat Redeemer, agreeable to them in all things necessary to their Nature, Qualities, Conditions, and Affections, like them in Sorrows, Griefs, Pains Death.

Knowing and sensible of the Misery of Sinners on the account of Sin, Pain and Loss, and so inwardly touched with them, as compassionately and effectually to relieve them. How transcendent are his Bowels of Mercy, Pity, and Compassion to them? Alas, Man and Angels cannot reach it! Isa. 53.3, 4. and 63.9. If he should be otherwise the least moved, and desert their Cause, or accuse, or plead against them, what a World of them must perish for ever? He tells the Iews so much, ch. 8.12. comp. Iohn 5.45. A Moses may miscarry in his Mediatorship, and did so, Exod. 32.19. but he can never, he is always merciful.

He is faithful also to penitent Believers, as well as to God. They may safely trust themselves and their Cause with him, and depend on him, he'l never deceive them. He will satisfie God fully, and give him his due, and discharge that Trust reposed on him. And to relying Souls on him, he'l go through his Work, performing all, till they reach that for which they trusted him, Isa. 11.5. 1 Cor. 10.13. 1 Thes. 5.23, 24.

An Officer that was to order Sacrifice, and all matters wherein God was concerned according to his written Law and Rule. This Priest must be a Man; and a Partnership in our Conditions, both of Temptations and Miseries, must qualifie him for it; of this Office he treats largely in ch. 7.8.9 and 10. Amongst the Officers of this kind he is the Prime, Chief, and Head of all that ever God had, and hath in his Person performed and fulfilled what all of them in theirs did but weakly shadow forth. He was actually in the Flesh, installed in it, of which hereafter.

The Compass of his Business lieth in all Divine Matters, all those wherein Sinners are concerned with God, ch. 5.1. Satisfaction, Intercession, And Blessing, are his great Concerns. His principal Work is to bring God and Sinners together, [non-Latin text not transcribed] properly signifieth to make out propitious or gracious to another by Sacrifice. This High Priest by the Sacrifice of himself, satisfied God's Justice, removed his Wrath, procured his Pardon as to all Sins of Omission or Commission, however aggravated, for Penitent, Believing Sinners, and so makes God and them Friends, and fits them for Communion with Him here, and for the enjoyment of Him for ever, 2 Cor. 5.19, 21.

Marginal references: Chap. 4.15.

18 For in that he himself suffered being tempted , he is able to succour them that are tempted .

The Reason foregoing the Spirit illustrates in this Verse, he is such a Merciful and Faithful High-Priest, by being a Sufferer himself, which he could not have been feelingly, but by his being incarnate. So many great, and afflictive Sufferings never any endured but himself; He felt what Sin deserved, and would fasten-on Sinners without his interposing, though he were sinless what Terrors from God within, what Pains in his Body without did he suffer and undergo; such as are unparallell'd, chap. 12.3.

Not from any Corruption or Sin within him, Iohn 14.30. chap. 4.15. but from an inveterate Enemy; the Devil without him, and all the Instruments he used of his Associated Spirits and Men: How early on the entrance on his Office did the Devil begin with him, and thought to have foiled him as he did the first Adam? and how did his Children tempt him, with the which the Gospel is filled in so many Pages? by these he felt what Temptations were, how difficult to avoid Sin under them, how fearful: it was to be exercised by them, chap. 5.7. how much such as miscarry under them are to be pitied, what sore Evils Sin brings on the committers of it; what succour, strength, stablishing, settlement his Brethren need under it, Luke 22.43, 44. and how easily without his assistance his Tempted Ones may be foiled by it.

Now sensibly made sit by his own Sorrows, Temptations and Sufferings, he is powerfully inclined to help his; subjected he was to all of them, to make him feelingly, tenderly pittying of us. He had the Mercies of God before, and as if that were not enough, the Tempted Nature of a Man, to soften his Heart to pity his Brethren in their Sufferings and Temptations. These Sufferings of his had a purchasing Power and Ability in them for us, He thereby buying help and succour for us as to all ours, that should be correspondent into his; so as by his Bloody Death under Temptation he bought off ours, either not to overtake us, or if under them, he is habitually and meritoriously thereby to succour his, most compassionately and readily giving forth all reasonable, suitable, and sufficient support under, and remedy against all these Temptations, which for Sin, or from it, his Brethren are afflicted with, and come to him for help. This is the most powerful Preservative against Despair, and the firmest ground of Hope and Comfort, that ever Believing, Penitent Sinners could desire or have; from all which these Hebrews might have been convinced what little reason they had to be offended with his Humiliation or Death, who was their Messiah; and though for State and Time a little lower than the Angels, yet in the Humane Nature was thereby exalted to be the Lord and Head above them all.

The Danger of Neglect. (a. d. 62.)

1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; 3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; 4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

The apostle proceeds in the plain profitable method of doctrine, reason, and use, through this epistle. Here we have the application of the truths before asserted and proved; this is brought in by the illative particle therefore, with which this chapter begins, and which shows its connection with the former, where the apostle having proved Christ to be superior to the angels by whose ministry the law was given, and therefore that the gospel dispensation must be more excellent than the legal, he now comes to apply this doctrine both by way of exhortation and argument.

I. By way of exhortation: Therefore we ought to give the more diligent heed to the things which we have heard, v. 1. This is the first way by which we are to show our esteem of Christ and of the gospel. It is the great concern of every one under the gospel to give the most earnest heed to all gospel discoveries and directions, to prize them highly in his judgment as matters of the greatest importance, to hearken to them diligently in all the opportunities he has for that purpose, to read them frequently, to meditate on them closely, and to mix faith with them. We must embrace them in our hearts and affections, retain them in our memories, and finally regulate our words and actions according to them.

II. By way of argument, he adds strong motives to enforce the exhortation.

1. From the great loss we shall sustain if we do not take this earnest heed to the things which we have heard: We shall let them slip. They will leak, and run out of our heads, lips, and lives, and we shall be great losers by our neglect. Learn, (1.) When we have received gospel truths into our minds, we are in danger of letting them slip. Our minds and memories are like a leaky vessel, they do not without much care retain what is poured into them; this proceeds from the corruption of our natures, the enmity and subtlety of Satan (he steals away the word), from the entanglements and snares of the world, the thorns that choke the good seed. (2.) Those meet with an inconceivable loss who let gospel truths, which they had received, slip out of their minds; they have lost a treasure far better than thousands of gold and silver; the seed is lost, their time and pains in hearing lost, and their hopes of a good harvest lost; all is lost, if the gospel be lost. (3.) This consideration should be a strong motive both to our attention to the gospel and our retention of it; and indeed, if we do not well attend, we shall not long retain the word of God; inattentive hearers will soon be forgetful hearers.

2. Another argument is taken from the dreadful punishment we shall incur if we do not do this duty, a more dreadful punishment than those fell under who neglected and disobeyed the law, v. 2, 3. Here observe, (1.) How the law is described: it was the word spoken by angels, and declared to be stedfast. It was the word spoken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God's direction; and God, as judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed to the law. And this law is declared to be stedfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no; for every transgression and disobedience will receive a just recompence of reward. If men trifle with the law of God, the law will not trifle with them; it has taken hold of the sinners of former ages, and will take hold of sinners in all ages. God, as a righteous governor and judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted upon sinners is no more than what sin deserves: it is a just recompence of reward; punishments are as just, and as much due to sin as rewards are to obedience, yea, more due than rewards are to imperfect obedience. (2.) How the gospel is described. It is salvation, a great salvation; so great salvation that no other salvation can compare with it; so great that none can fully express, no, nor yet conceive, how great it is. It is a great salvation that the gospel discovers, for it discovers a great Saviour, one who has manifested God to be reconciled to our nature, and reconcilable to our persons; it shows how we may be saved from so great sin and so great misery, and be restored to so great holiness and so great happiness. The gospel discovers to us a great sanctifier, to qualify us for salvation and to bring us to the Saviour. The gospel unfolds a great and excellent dispensation of grace, a new covenant; the great charter-deed and instrument is settled and secured to all those who come into the bond of the covenant. (3.) How sinning against the gospel is described: it is declared to be a neglect of this great salvation; it is a contempt put upon the saving grace of God in Christ, making light of it, not caring for it, not thinking it worth their while to acquaint themselves with it, not regarding either the worth of gospel grace or their own want of it and undone state without it; not using their endeavours to discern the truth of it, and assent to it, nor to discern the goodness of it, so as to approve of it, or apply it to themselves. In these things they discover a plain neglect of this great salvation. Let us all take heed that we be not found among those wicked wretched sinners who neglect the grace of the gospel. (4.) How the misery of such sinners is described: it is declared to be unavoidable (v. 3): How shall we escape? This intimates, [1.] That the despisers of this salvation are condemned already, under arrest and in the hands of justice already. So they were by the sin of Adam; and they have strengthened their bonds by their personal transgression. He that believeth not is condemned already, John iii. 18. [2.] There is no escaping out of this condemned state, but by accepting the great salvation discovered in the gospel; as far those who neglect it, the wrath of God is upon them, and it abides upon them; they cannot disengage themselves, they cannot emerge, they cannot get from under the curse. [3.] That there is a yet more aggravated curse and condemnation waiting for all those who despise the grace of God in Christ, and that this most heavy curse they cannot escape; they cannot conceal their persons at the great day, nor deny the fact, nor bribe the judge, nor break the prison. There is no door of mercy left open for them; there will be no more sacrifice for sin; they are irrecoverably lost. The unavoidableness of the misery of such is here expressed by way of question: How shall we escape? It is an appeal to universal reason, to the consciences of sinners themselves; it is a challenge to all their power and policy, to all their interest and alliances, whether they, or any for them, can find out, or can force out, a way of escape from the vindictive justice and wrath of God. It intimates that the neglecters of this great salvation will be left not only without power, but without plea and excuse, at the judgment-day; if they be asked what they have to say that the sentence should not be executed upon them, they will be speechless, and self-condemned by their own consciences, even to a greater degree of misery than those fell under who neglected the authority of the law, or sinned without the law.

3. Another argument to enforce the exhortation is taken from the dignity and excellency of the person by whom the gospel began to be spoken (v. 3): It began at first to be spoken by the Lord, that is, the Lord Jesus Christ, who is Jehovah, the Lord of Life and glory, Lord of all, and as such possessed of unerring and infallible wisdom, infinite and inexhaustible goodness, unquestionable and unchangeable veracity and faithfulness, absolute sovereignty and authority, and irresistible power. This great Lord of all was the first who began to speak it plainly and clearly, without types and shadows as it was before he came. Now surely it may be expected that all will reverence this Lord, and take heed to a gospel that began to be spoken by one who spoke so as never man spoke.

4. Another argument is taken from the character of those who were witnesses to Christ and the gospel (v. 3, 4): It was confirmed to us by those that heard him, God also bearing them witness. Observe, (1.) The promulgation of the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were eye and ear-witnesses of what Jesus Christ began both to do and to teach, Acts i. 1. These witnesses could have no worldly end or interest of their own to serve hereby. Nothing could induce them to give in their evidence but the Redeemer's glory, and their own and others' salvation; they exposed themselves by their testimony to the loss of all that was dear to them in this life, and many of them sealed it with their blood. (2.) God himself bore witness to those who were witnesses for Christ; he testified that they were authorized and sent by him to preach Christ and salvation by him to the world. And how did he bear them witness? Not only by giving them great peace in their own minds, great patience under all their sufferings, and unspeakable courage and joy (though these were witnesses to themselves), but he bore them witness by signs, and wonders, and divers miracles, and gifts of the Holy Ghost, according to his will. [1.] With signs, signs of his gracious presence with them, and of his power working by them. [2.] Wonders, works quite beyond the power of nature, and out of the course of nature, filling the spectators with wonder and admiration, stirring them up to attend to the doctrine preached, and to enquire into it. [3.] Divers miracles, or mighty works, in which an almighty agency appeared beyond all reasonable controversy. [4.] Gifts of the Holy Ghost, qualifying, enabling, and exciting them to do the work to which they were called—divisions or distributions of the Holy Ghost, diversities of gifts, 1 Cor. xii. 4, &c. And all this according to God's own will. It was the will of God that we should have sure footing for our faith, and a strong foundation for our hope in receiving the gospel. As at the giving forth of the law there were signs and wonders, by which God testified the authority and excellency of it, so he witnessed to the gospel by more and greater miracles, as to a more excellent and abiding dispensation.

Design of Christ's Sufferings. (a. d. 62.)

5 For unto the angels hath he not put in subjection the world to come, whereof we speak. 6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: 8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (v. 5): For to the angels hath he not put in subjection the world to come, whereof we speak.

I. Here the apostle lays down a negative proposition, including a positive one—That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels to give the gospel as he did to give the law, which was the state of the old or antiquated world. This new world is committed to Christ, and put in absolute subjection to him only, in all spiritual and eternal concerns. Christ has the administration of the gospel church, which at once bespeaks Christ's honour and the church's happiness and safety. It is certain that neither the first creation of the gospel church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge.

II. We have a scripture—account of that blessed Jesus to whom the gospel world is put into subjection. It is taken from Ps. viii. 4-6, But one in a certain place testified, saying, What is man, that thou art mindful of him? or the Son of man, that thou visitest him? &c. There words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ.

1. As applicable to mankind in general, in which sense we have an affectionate thankful expostulation with the great God concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes of mercy for them; as all our dutiful regards to God spring forth from our remembrance of him. God is always mindful of us, let us never be forgetful of him. (2.) In visiting them. God's purpose of favours for men is productive of gracious visits to them; he comes to see us, how it is with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter; and by his visitation our spirit is preserved. Let us so remember God as daily to approach him in a way of duty. (3.) In making man the head of all the creatures in this lower world, the top-stone of this building, the chief of the ways of God on earth, and only a little lower than the angels in place, and respect to the body, while here, and to be made like the angels, and equal to the angels, at the resurrection of the just, Luke xx. 36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of body, whereby he is allied to both worlds, capable of serving the interests of both worlds, and of enjoying the happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God.

2. As applied to the Lord Jesus Christ, and the whole that is here said can be applied only to him, v. 8, 9. And here you may observe, (1.) What is the moving cause of all the kindness God shows to men in giving Christ for them and to them; and that is the grace of God. For what is man? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as related in this scripture-testimony. [1.] That God was mindful of Christ for us in the covenant of redemption. [2.] That God visited Christ on our account; and it was concluded between them that in the fulness of time Christ should come into the world, as the great archetypal sacrifice. [3.] That God had made him a little lower than the angels, in his being made man, that he might suffer and humble himself to death. [4.] That God crowned the human nature of Christ with glory and honour, in his being perfectly holy, and having the Spirit without measure, and by an ineffable union with the divine nature in the second person of the Trinity, the fulness of the Godhead dwelling in him bodily; that by his sufferings he might make satisfaction, tasting death for every man, sensibly feeling and undergoing the bitter agonies of that shameful, painful, and cursed death of the cross, hereby putting all mankind into a new state of trial. [5.] That, as a reward of his humiliation in suffering death, he was crowned with glory and honour, advanced to the highest dignity in heaven, and having absolute dominion over all things, thus accomplishing that ancient scripture in Christ, which never was so accomplished or fulfilled in any mere man that ever was upon earth.

Design of Christ's Sufferings. (a. d. 62.)

10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

Having mentioned the death of Christ, the apostle here proceeds to prevent and remove the scandal of the cross; and this he does by showing both how it became God that Christ should suffer and how much man should be benefited by those sufferings.

I. How it became God that Christ should suffer: For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, v. 10. Here,

1. God is described as the final end and first cause of all things, and as such it became him to secure his own glory in all that he did, not only to act so that he might in nothing dishonour himself, but so that he might from every thing have a revenue of glory.

2. He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means.

(1.) In the choice of the end; and that was to bring many sons to glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory. Here observe, [1.] We must be the sons of God both by adoption and regeneration, before we can be brought to the glory of heaven. Heaven is the inheritance; and only those that are the children are heirs of that inheritance. [2.] All true believers are the children of God: to those that receive Christ he has granted the power and privilege of being the children of God, even to as many as believe on his name, John i. 12. [3.] Though the sons of God are but a few in one place and at one time, yet when they shall be all brought together it will appear that they are many. Christ is the first-born among many brethren. [4.] All the sons of God, now many soever they are, or however dispersed and divided, shall at length be brought together to glory.

(2.) In the choice of the means. [1.] In finding out such a person as should be the captain of our salvation; those that are saved must come to that salvation under the guidance of a captain and leader sufficient for that purpose; and they must be all enlisted under the banner of this captain; they must endure hardship as good soldiers of Christ; they must follow their captain, and those that do so shall be brought safely off, and shall inherit great glory and honour. [2.] In making this captain of our salvation perfect through sufferings. God the Father made the Lord Jesus Christ the captain of our salvation (that is, he consecrated, he appointed him to that office, he gave him a commission for it), and he made him a perfect captain: he had perfection of wisdom, and courage, and strength, by the Spirit of the Lord, which he had without measure; he was made perfect through sufferings; that is, he perfected the work of our redemption by shedding his blood, and was thereby perfectly qualified to be a Mediator between God and man. He found his way to the crown by the cross, and so must his people too. The excellent Dr. Owen observes that the Lord Jesus Christ, being consecrated and perfected through suffering, has consecrated the way of suffering for all his followers to pass through unto glory; and hereby their sufferings are made necessary and unavoidable, they are hereby made honourable, useful, and profitable.

II. He shows how much they would be benefited by the cross and sufferings of Christ; as there was nothing unbecoming God and Christ, so there was that which would be very beneficial to men, in these sufferings. Hereby they are brought into a near union with Christ, and into a very endearing relation.

1. Into a near union (v. 11): Both he that sanctifieth and those that are sanctified are all of one. Observe, Christ is he that sanctifieth; he has purchased and sent the sanctifying Spirit; he is the head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ. True believers are those who are sanctified, endowed with holy principles and powers, separated and set apart from mean and vile uses to high and holy uses and purposes; for so they must be before they can be brought to glory. Now Christ, who is the agent in this work of sanctification, and Christians, who are the recipient subjects, are all of one. How? Why, (1.) They are all of one heavenly Father, and that is God. God is the Father of Christ by eternal generation and by miraculous conception, of Christians by adoption and regeneration. (2.) They are of one earthly father, Adam. Christ and believers have the same human nature. (3.) Of one spirit, one holy and heavenly disposition; the same mind is in them that was in Christ, though not in the same measure; the same Spirit informs and actuates the head and all the members.

2. Into an endearing relation. This results from the union. And here first he declares what this relation is, and then he quotes three texts out of the Old Testament to illustrate and prove it.

(1.) He declares what this relation is: he and believers being all of one, he therefore is not ashamed to call them brethren. Observe, [1.] Christ and believers are brethren; not only bone of his bone and flesh of his flesh, but spirit of his spirit-brethren by the whole blood, in what is heavenly as well as in what is earthly. [2.] Christ is not ashamed to own this relation; he is not ashamed to call them brethren, which is wonderful goodness and condescension in him, considering their meanness by nature and vileness by sin; but he will never be ashamed of any who are not ashamed of him, and who take care not to be a shame and reproach to him and to themselves.

(2.) He illustrates this from three texts of scripture.

[1.] The first is out of Ps. xxii. 22, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee. This psalm was an eminent prophecy of Christ; it begins with his words on the cross, My God, my God, why hast thou forsaken me? Now here it is foretold, First, That Christ should have a church or congregation in the world, a company of volunteers, freely willing to follow him. Secondly, That these should not only be brethren to one another, but to Christ himself. Thirdly, That he would declare his Father's name to them, that is, his nature and attributes, his mind and will: this he did in his own person, while he dwelt among us, and by his Spirit poured out upon his disciples, enabling them to spread the knowledge of God in the world from one generation to another, to the end of the world. Fourthly, That Christ would sing praise to his Father in the church. The glory of the Father was what Christ had in his eye; his heart was set upon it, he laid out himself for it, and he would have his people to join with him in it.

[2.] The second scripture is quoted from Ps. xviii. 2, And again, I will put my trust in him. That psalm sets forth the troubles that David, as a type of Christ, met with, and how he in all his troubles put his trust in God. Now this shows that besides his divine nature, which needed no supports, he was to take another nature upon him, that would want those supports which none but God could give. He suffered and trusted as our head and president. Owen in locum. His brethren must suffer and trust too.

[3.] The third scripture is taken from Isa. viii. 18, Behold, I and the children which God hath given me. This proves Christ really and truly man, for parents and children are of the same nature. Christ's children were given him of the Father, in the counsel of his eternal love, and that covenant of peace which was between them. And they are given to Christ at their conversion. When they take hold of his covenant, then Christ receives them, rules over them, rejoices in them, perfects all their affairs, takes them up to heaven, and there presents them to his Father, Behold, I and the children which thou hast given me.

Christ's Incarnation. (a. d. 62.)

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing.

I. The incarnation of Christ is asserted (v. 16): Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid hold of the seed of Abraham. The angels fell, and he let them go, and lie under the desert, defilement, and dominion of their sin, without hope or help. Christ never designed to be the Saviour of the fallen angels; as their tree fell, so it lies, and must lie to eternity, and therefore he did not assume their nature. The nature of angels could not be an atoning sacrifice for the sin of man. Now Christ resolving to recover the seed of Abraham and raise them up from their fallen state, he took upon him the human nature from one descended from the loins of Abraham, that the same nature that had sinned might suffer, to restore human nature to a state of hope and trial, and all that accepted of mercy to a state of special favour and salvation. Now there is hope and help for the chief of sinners in and through Christ. Here is a price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the day of our gracious visitation, and improve that distinguishing mercy which has been shown to fallen men, not to the fallen angels.

II. The reasons and designs of the incarnation of Christ are declared.

1. Because the children were partakers of flesh and blood, he must take part of the same, and he made like his brethren, v. 14, 15. For no higher nor lower nature than man's that had sinned could so suffer for the sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ.

2. He became man that he might die; as God he could not die, and therefore he assumed another nature and state. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he so readily took it upon him. The legal sacrifices and offerings God could not accept as propitiation. A body was prepared for Christ, and he said, Lo! I come, I delight to do thy will.

3. That through death he might destroy him that had the power of death, that is, the devil, v. 14. The devil was the first sinner, and the first tempter to sin, and sin was the procuring cause of death; and he may be said to have the power of death, as he draws men into sin, the ways whereof are death, as he is often permitted to terrify the consciences of men with the fear of death, and as he is the executioner of divine justice, haling their souls from their bodies to the tribunal of God, there to receive their doom, and then being their tormentor, as he was before their tempter. In these respects he may be said to have had the power of death. But now Christ has so far destroyed him who had the power of death that he can keep none under the power of spiritual death; nor can he draw any into sin (the procuring cause of death), nor require the soul of any from the body, nor execute the sentence upon any but those who choose and continue to be his willing slaves, and persist in their enmity to God.

4. That he might deliver his own people from the slavish fear of death to which they are often subject. This may refer to the Old-Testament saints, who were more under a spirit of bondage, because life and immortality were not so fully brought to light as now they are by the gospel. Or it may refer to all the people of God, whether under the Old Testament or the New, whose minds are often in perplexing fears about death and eternity. Christ became man, and died, to deliver them from those perplexities of soul, by letting them know that death is not only a conquered enemy, but a reconciled friend, not sent to hurt the soul, or separate it from the love of God, but to put an end to all their grievances and complaints, and to give them a passage to eternal life and blessedness; so that to them death is not now in the hand of Satan, but in the hand of Christ—not Satan's servant, but Christ's servant—has not hell following it, but heaven to all who are in Christ.

5. Christ must be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to the justice and honour of God and to the support and comfort of his people. He must be faithful to God and merciful to men. (1.) In things pertaining to God, to his justice, and to his honour—to make reconciliation for the sins of the people, to make all the attributes of divine nature, and all the persons subsisting therein, harmonize in man's recovery, and fully to reconcile God and man. Observe, There was a great breach and quarrel between God and man, by reason of sin; but Christ, by becoming man and dying, has taken up the quarrel, and made reconciliation so far that God is ready to receive all into favour and friendship who come to him through Christ. (2.) In things pertaining to his people, to their support and comfort: In that he suffered, being tempted, he is able to succour those that are tempted, v. 18. Here observe, [1.] Christ's passion: He suffered being tempted; and his temptations were not the least part of his sufferings. He was in all things tempted as we are, yet without sin, ch. iv. 15. [2.] Christ's compassion: He is able to succour those that are tempted. He is touched with a feeling of our infirmities, a sympathizing physician, tender and skilful; he knows how to deal with tempted sorrowful souls, because he has been himself sick of the same disease, not of sin, but of temptation and trouble of soul. The remembrance of his own sorrows and temptations makes him mindful of the trials of his people, and ready to help them. Here observe, First, The best of Christians are subject to temptations, to many temptations, while in this world; let us never count upon an absolute freedom from temptations in this world. Secondly, Temptations bring our souls into such distress and danger that they need support and succour. Thirdly, Christ is ready and willing to succour those who under their temptations apply to him; and he became man, and was tempted, that he might be every way qualified to succour his people.

CHAP. II. Verſe 1. We ſhould let them ſlip]

OR, Run out, as water runs thorow a riven veſſel. The word mingled with ſaith in the heart, [non-Latin text not transcribed]. as Act. 16.14. muſt be care. fully kept, and it will ſafely keep us, Prov. 6.20, 22. Some render it, Nequando prater fluamus, leſt we paſſe by the things we have heard, as a river ſwiftly paſſeth by the ſide of a City, as the faſhion of this world paſſeth a way as a picture drawn upon the ice, ſoon vaniſheth, &c.

Verſe 2. For if the Word, &c.] Moſes-law, Gal. 3 19.

Was ſtedfast] Ratified with this ſanction, Aut faciendum aut patiendum, either do it, or die.

And every tranſgreſſion and diſobedience] that is, every commiſſion and omiſſion,.

Verſe 3. If we neglect] He ſaith not, If we reject, renounce, perſecute: but if we neglect, let ſlip, ſhift off, as the word is, Heb. 12.25. and as thoſe re[illegible: 1 letter]nſant gueſts did, [non-Latin text not transcribed]. Mat. 22. ſay we rather with Samuel, Speak Lord, for thy ſervant heareth. And with that Dutch Divine, Veniat, veniat verbum Domini, & ſubmittemus illi, ſexconta ſi nobis eſſent colla. Let the Lord utter his minde, and he ſhall have ready obedience, whatever come of it.

So great ſalvation] The doctrine of the Goſpel, that grace of God that bringeth ſalvation, Tit. 2.11. I am fully perſwaded (ſaith a late learned light of our Church) that in theſe daies of grace,D. Preſton. the Lord is much more quick and peremptory in rejecting men: the time is ſhorter, he will not wait ſo long as he was wont to do. The ground is, How ſhall we eſcape if we neglect, &c?

Verſe 4. And with divers miracles] Whereby, as by the wings of the winde, the doctrine of the Goſpel was divulged at firſt. But he that now requireth a miracle, is himſelf a miracle, The eſtabliſhing of the preſent reformation is and will be that miracle which we are in theſe times to look for. It is that which the former age had deſpaired of, the preſent admireth, and the future ſhall ſtand amazed at.

Verſe 5. For unto the Angels, &c.] The Jews, as they had embraced the Pythagorean tranſanimation, Mat, 16.14. [non-Latin text not transcribed] &c. ſo the Platonike opinion of Angels, moving the heavens, and ordering the world; whom therefore they worſhipped, intruding into thoſe things, whereof there was no found either proof or profit, Coloſ. 2.18. The Angels (ſay Proculus the Platoniſt and Plutarch) are meſſengers that carry Gods minde to men, and mens requeſts to God. But who told them all this. Egregie dicis, ſed quomodo probas? ſaid Ariſtotle of Moſes, may we better ſay of theſe bold affirmers.

Verſe 6. But one in a certain place] The full ſenſe is,Accommodatio eſt facitis ad perſonam Chriſti, ſi interpretes non vellent eſſe nimli inge. niofi Amel. in Pſal. 8 5. Pauliſper. But he hath ſubjected it to Chriſt, as David teſtified, Pſal. 8 4, 5. where whatſoever is ſpoken to man, is here applied to the man Chriſt Jeſus; and ſo is proper to the Saints by vertue of their union with Chriſt. In which reſpect, they are more glorious then heaven, Angels, or any creature.

Verſe 7. A little lower] Or, For a little While, viz. Ab utero ad urnam, from the womb to the tomb, from his birth to his buriall, from his abaſement to his advancement.

And didst ſit him over the works] Lions hate apes, but fear men; whereof no other probable reaſon can be given, but this here in the text; inſomuch as the moſt timorous men dare kick and beat the hugeſt elephants.

Verſe 8. Vnder his feet] It is not ſaid, Vnder his hands, but under his feet. 1. That he may trample upon them with his feet, and not dote upon them with his heart. 2. That by them, as by a ſtep or ſtirrop, he may raiſe his heart to things above. A ſanctified fancy can make every creature a ladder to heaven.

He left nothing] No, not Angels.

Not yet all things put under him]Rebellis fact a eſt, quia ho[illegible: 1 letter]o numini [illegible: 2 letters]eatura bomini. Aug. The creature rebelleth againſt man, becauſe he rebelleth againſt God. If the Maſter be let upon, the ſervants will draw, and fight for him.

Verſe 9. But we ſee Jeſus] The Saints hold all in capite tenure, in Chriſt. Now in him all things are already ſubjected unto us, and made ſerviceable to our ſalvation.

For the ſuffering of death] Or that he might be in a condition to ſuffer death, this Sun of righteouſneſſe went ten degrees backward, not only below his Father, Job. 14.28. but below the Angels: for man (as man) is inferiour to the Angels.

Verſe 10. For it became him] That is, God, whoſe perfect wiſdome, juſtice, &c. ſhineth moſt clearly in that great work of our redemption: then the which God could not have done any thing more beſeeming himſelf; what ever the worlds wizards conceit to, the contrary, 1 Cor. 1.23.

For Whom are all things] See the Note on Rom. 11.36.

To make the captain, &c.] He that is Captain of the Lords hoaſts, Joſh. 5.14. is alſo Captain of our ſalvation. This is comfort.

To make perfect] [non-Latin text not transcribed]. Or, Conſecrate. The Prieſts were firſt conſecrated with oil, then with bloud: ſo was Chriſt firſt by the Spirit, and then by his own bloud.

Verſe 11. Are all of one] viz. of Adam: Only with this difference; that we are of Adam and by Adam, but Chriſt was of Adam, not by Adam: for he was not begotten, but made, and ſo originall ſin was a voided.

He is not aſhamed] Chriſt was not aſhamed of us, when we had never a rag to our backs: Should we be aſhamed of him and his ſervice?

Verſe 12. I Will declare, &c] Pſal. 22.22. A Pſalm of Chriſts ſufferings, entituled, upon, Ajaleth Shachar, that is, The morning-ſtagge, ſuch an one as the huntſman ſingleth out to hunt for that day. Chriſt thus hunted and praying for deliverance, promiſeth to praiſe Gods name amidſt his brethren, that is, his faithfull ſervants.

Verſe 13. I Will put my trust in him] Which he needed not, had he not been a man ſubject to miſery.

And the children, &c.] Chriſt is the everlaſting Father, Iſa. 9.6. and the Saints are the travel of his ſoul, that prolong his days upon earth, Iſa. 53.10.11. Filiabitur nomine ejus, Pſal. 72.17. There ſhall be a ſucceſſion of Chriſts name, till he preſent all his to his heavenly Father at laſt day, with, Behold I, and the children whom thou haſt given me.

Verſe 14. [non-Latin text not transcribed]. Children are partakers] Little children: Chriſt alſo became a little childe, the babe of Bethlehem, Iſa. 9 6. catch him up, as old Simeon did; Kiſſe him, leſt he be angry, Pſal. 2. Stumble not at his weakneſt, bat gather aſſurance of his love, and grow up unto the meaſure of the ſtature of the fulneſſe of Chriſt, Epheſ 4.13.

Him that had the power of death] As the hang man hath the power of the gallows, to kill men with death, Rev. 2.23.

Verſe 15 And deliver them,] So that to thoſe that are in Chriſt, death is but the day-break of eternall brightneſſe: Not the puniſhment of ſin, but the period of ſin. It is but a ſturdy Porter, opening the door of eternity: a rougher paſſage to eternall pleaſure. What need they fear to paſſe the waters of J[illegible: 1 letter]rdan to take poſſeſſion of the land, that have the Ark of Gods Covenant in their eye? Tollitur mors, non ne ſit, ſed ne obſit. As Chriſt took away, not ſin, but the guilt of it, ſo neither death, but the ſting of i[illegible: 1 letter].

Who through fear of death] That King of terrours, as Job calleth death: that terrible of ad terribles, as Aristotle. Nature will have a bout with the beſt when they come to die. But I wonder (ſaith a grave Divine) how the ſouls of wicked men go not out of their bodies, as the devils did out of the daemoniacks, rending, raging, tearing, ſoming. I wonder how any can die in their wits, that die not in the ſaith of Jeſus Chriſt. Appius Cl[illegible: 1 letter]ndius loyed not the Greek Zeta, becauſe when it is pronounced, it repreſenteth the gnaſhing teeth of a dying man. Sigiſmund the Emperour being ready to die, commanded his ſervants not to name death in his hearing, &c.

Verſe 16. For verily be took not] Or, [non-Latin text not transcribed]. For no where took he, q. d. We ſinde not any where, either in the Scriptures, or in any Church record.

But he took] He aſſumed, apprehended, caught, [non-Latin text not transcribed]. laid hold on, as the Ange[illegible: 1 letter] did on Lot, Gen. 1.16. as Chriſt did on Peter, Mat. 14.31, as men uſe to do upon a thing they are glad they have got, and are loth to let go again. It is a main pillar of our comfort, that Chriſt took our fleſh: for if he took not our fleſh, we are not ſaved by him.

Verſe 17. In all things] Except in ſin, [non-Latin text not transcribed] as the brazen ſerpent was like the fiery ſerpent, but had no ſting.

To make reconciliation] To expiate our ſins, [non-Latin text not transcribed]. and to appeaſe Gods wrath.

Verſe 18. He is able to ſuccour] And no leſſe apt then able: as he that hath been poor or troubled with tooth-ach, will pity thoſe that are ſo.

Therefore. Gr. "On account of this" διατουτο that is, on account of the exalted dignity and rank of the Messiah, as stated in the previous chapter. The sense is, "Since Christ, the Author of the new dispensation, is so far exalted above the prophets, and even the angels, we ought to give the more earnest attention to all that has been Spoken."

We ought. It is fit or proper that we should attend to those things. When the Son of God speaks to men, every consideration makes it appropriate that we should attend to what is spoken.

To give the more earnest heed. To give the more strict attention.

To the things which we have heard. Whether directly from the Lord Jesus, or from his apostles. It is possible, that some of those to whom the apostle was writing had heard the Lord Jesus himself preach the gospel; others had heard the same truths declared by the apostles.

Lest at any time. We ought to attend to those things at all times. We ought never to forget them; never to be indifferent to them. We are sometimes interested in them, and then we feel indifferent to them; sometimes at leisure to attend to them, and then the cares of the worlds, or a heaviness and dulness of mind, or a cold and languid state of the affections, renders us indifferent to them and they are suffered to pass out of the mind without concern. Paul says, that this ought never to be done! At no time should we be indifferent to those things. They are always important to us, and we should never be in a state of mind when they would be uninteresting. At all times; in all places; and in every situation of life, we should feel that the truths of religion are of more importance to us than all other truths, and nothing should be suffered to efface their image from the heart.

We should let them slip. Marg, Run out as leaking vessels. Tindal renders this, "lest we be split." The expression here has given rise to much discussion as to its meaning; and has been very differently translated. Doddridge renders it, "lest we let them flow out of our minds." Prof. Stuart, "lest at any time we should slight them." Whitby, "that they may not entirely slip out of our memories." The word here used παραρρεω --occurs nowhere else in the New Testament. The Septuagint translators have used the word but once. Prov 3:21, "Son, do not pass by, μηπαραρρυης but keep my counsel;" that is, do not pass by my advice by neglect, or suffer it to be disregarded. The word means, according to Passow, to flow by, to flow over; and then, to go by, to fall, to flow away. It is used to mean, to flow near, to flow by--as of a river; to glide away, to escape--as from the mind, i.e. to forget; and to glide along--as a thief does by stealth. See Robinson's Lex. The Syriac and Arabic translators have rendered it, that we may not fall. After all that has been said on the meaning of the word here, (compare Stuart, in loc.,) it seems to me, that the true sense of the expression is that of flowing or gliding by--as a river; and that the meaning here is, that we should be very cautious that the important truths spoken by the Redeemer and his apostles should not be suffered to glide by us without attention, or without profit. We should not allow them to be like a stream that glides on by us without benefiting us; that is, we should endeavour to secure and retain them as our own. The truth taught is, that there is great danger, now that the true system of religion has been revealed, that it will not profit us, but that we shall lose all the benefit of it. This danger may arise from many sources--some of which are the following:--

(1.) We may not feel that the truths revealed are important; and before their importance is felt, they may be beyond our reach. So we are often deceived in regard to the importance of objects; and before we perceive their value, they are irrecoverably gone. So it is often with time, and with the opportunities of obtaining an education, or of accomplishing any object which is of value. The opportunity is gone before we perceive its importance. So the young suffer the most important period of life to glide away before they perceive its value; and the opportunity of making much of their talents is lost, because they did not embrace the suitable opportunities.

(2.) By being engrossed in business. We feel that that is now the most important thing. That claims all our attention. We have no time to pray, to read the Bible, to think of religion, for the cares of the world engross all the time--and the opportunities of salvation glide insensibly away, until it is too late.

(3.) By being attracted by the pleasures of life. We attend to them now, and are drawn along from one to another, until religion is suffered to glide away with all its hopes and consolations; and we perceive, too late, that we have let the opportunity of salvation slip for ever. Allured by those pleasures, the young neglect it; and new pleasures, starting up in future life, carry on the delusion, until every favourable opportunity for salvation has passed away;

(4.) We suffer favourable opportunities to pass by without improving them. Youth is by far the best time, as it is the most appropriate time, to become a Christian--and yet how easy is it to allow that period to slip away, without becoming interested in the Saviour! One day glides on after another, and one week, one month, one year passes away after another--like a gently-flowing stream--until all the precious time of youth has gone, and we are not Christians. So a revival of religion is a favourable time--and yet many suffer this to pass by without becoming interested in it. Others are converted, and the heavenly influences descend all around us, but we are unaffected; and the season, so full of happy and heavenly influences, is gone, to return no more.

(5.) We let the favourable season slip, because we design to attend to it at some future period of life. So youth defers it to manhood--manhood to old age--old age to a death-bed, and then neglects it--until the whole of life has glided away, and the soul is not saved. Paul knew man. He knew how prone he was to let the things of religion slip out of the mind; and hence the earnestness of his caution that we should give heed to the subject now, lest the opportunity of salvation should soon glide away. When once passed, it can never be recalled. Learn hence,

(1.) The truths of religion will not benefit us, unless we give heed to them. It will not save us that the Lord Jesus has come and spoken to men, unless we are disposed to listen. It will not benefit us that the sun shines, unless we open our eyes. Books will not benefit us, unless we read them; medicine, unless we take it; nor will the fruits of the earth sustain our lives, however rich and abundant, they may be, if we disregard and neglect them. So with the truths of religion. There is truth enough to save the world--but the world disregards and despises it.

(2.) It needs not great sins to destroy the soul. Simple neglect will do it as certainly as atrocious crimes. Every man has a sinful heart that will destroy him, unless he makes an effort to be saved. And it is not merely the great sinner, therefore, who is in danger. It is the man who neglects his soul--whether a moral or an immoral man, a daughter of amiableness, or a daughter of vanity and vice.

(1) "let them slip" "run out, as leaking vessels"

For if the word spoken by angels. The revelation in the Old Testament. It was indeed given by Jehovah; but it was the common opinion of the Hebrews, that it was by the ministry of angels. Acts 7:38; Acts 7:53, and Gal 3:19, where this point is fully considered. As Paul was discoursing here of the superiority of the Redeemer to the angels, it was to the point to refer to the fact that the law had been given by the ministry of angels.

Was steadfast. Was firm-- βεβαιος--settled, established. It was not vacillating and fluctuating. It determined what crime was, and it was firm in its punishment. It did not yield to circumstances; but, if not obeyed in all respects, it denounced punishment. The idea here is not that everything was fulfilled, but it is, that the law so given could not be violated with impunity. It was not safe to violate it, but it took notice of the slightest failure to yield perfect obedience to its demands.

And every transgression. Literally, going beyond, passing by. It means every instance of disregarding the law.

And disobedience. Every instance of not hearing the law παρακοη and hence every instance of disobeying it. The word here stands opposite to hearing it, or attending to it--and the sense of the whole is, that the slightest infraction of the law was sure to be punished. It made no provision for indulgence in sin; it demanded prompt, implicit, and entire Obedience.

Received a Just recompense of reward. Was strictly punished. Subjected to equal retribution. This was the character of the law. It threatened punishment for each and every offence, and made no allowance for transgression in any form. Comp. Nu 15:30,31.

(*) "reward" "A just retribution"

How shall we escape. How shall we escape the just recompense due to transgressors? What way is there of being saved from punishment, if we suffer the great salvation to be neglected, and do not embrace its offers ? The sense is, that there is no other way of salvation, and the neglect of this will be followed by certain destruction. Why it will, the apostle proceeds to show, by stating that this plan of salvation was proclaimed first by the Lord himself, and had been confirmed by the most decided and amazing miracles.

If we neglect. It is not merely if we commit great sins; not if we are murderers, adulterers, thieves, infidels, atheists, scoffers. It is, if we merely neglect this salvation--if we do not embrace it--if we suffer it to pass unimproved. Neglect is enough to ruin a man. A man who is in business need not commit forgery or robbery to ruin himself; he has only to neglect his business, and his ruin is certain. A man who is lying on a bed of sickness need not cut his throat to destroy himself; he has only to neglect the means of restoration, and he will be ruined. A man floating in a skiff above Niagara, need not move an oar or make an effort to destroy himself; he has only to neglect using the oar at the proper time, and he will certainly be carried over the cataract. Most of the calamities of life are caused by simple neglect. By neglect of education, children grow up in ignorance; by neglect, a farm grows up to weeds and briars ; by neglect, a house goes to decay; by neglect of sowing, a man will have ho harvest; by neglect of reaping, the harvest would rot in the fields. No worldly interest can prosper where there is neglect; and why may it not be so in religion? There is nothing in earthly affairs, that is valuable, that will not be ruined if it is not attended to; and why may it not be so with the concerns of the soul? Let no one infer, therefore, that because he is not a drunkard, or an adulterer, or a murderer, that therefore he will be saved. Such an inference would be as irrational as it would be for a man to infer, that because he is not a murderer his farm will produce a harvest, or that because he is not an adulterer, therefore his merchandise will take care of itself. Salvation would be worth nothing if it cost no effort; and there will be no salvation where no effort is put forth.

So great salvation. Salvation from sin and from hell. It is called great, because (1) its Author is great. This is perhaps the main idea in this passage. It "began to be spoken by the Lord;" it had for its author the Son of God, who is so much superior to the angels; whom the angels were required to worship, (Heb 1:6;) who is expressly called God, (Heb 1:8;) who made all things, and who is eternal, (Heb 1:10-12.) A system of salvation promulgated by him must be of infinite importance, and have a claim to the attention of man.

(2.) It is great, because it saves from great sins. It is adapted to deliver from all sins, no matter how aggravated. No one is saved who one feels that his sins are small, or that they are of no consequence. Each sees his sins to be black and aggravated; and each one who enters heaven, will go there feeling and confessing that it is a great salvation which has brought such a sinner there. Besides, this salvation delivers from all sin--no matter how gross and aggravated. The adulterer, the murderer, the blasphemer, may come and be saved; and the salvation which redeems such sinners from eternal ruin is great.

(3.) It is great, because it saves from great dangers. The danger of an eternal hell besets the path of each one. All do not see it; and all will not believe it when told of it. But this danger hovers over the path of every mortal. The danger of an eternal hell! Salvation from everlasting burnings! Deliverance from unending ruin! Surely that salvation must be great which shall save from such a doom! If that salvation is neglected, that danger still hangs over each and every man. The gospel did not create that danger it came to deliver from it. Whether the gospel be true or false, each man is by nature exposed to eternal death--just as each one is exposed to temporal death, whether the doctrine of the immortality of the soul and the resurrection be true or false. The gospel comes to provide a remedy for dangers and woes--it does not create them; it comes to deliver men from great dangers--not to plunge them into them. Lacking the gospel, and before it was preached at all, men were in danger of everlasting punishment; and that system which came to proclaim deliverance from such a danger is great.

(4.) The salvation itself is great in heaven. It exalts men to infinite honours, and places on their heads an eternal crown. Heaven, with all its glories, is offered to us; and such a deliverance, and such an elevation to eternal honours, deserves to be called GREAT. If that is neglected, there is no other salvation; and man must be inevitably destroyed.

(5.) It is great, because it was effected by infinite displays of power, and wisdom, and love. It was procured by the incarnation and humiliation of the Son of God. It was accomplished amidst great sufferings and self-denials. It was attended with great miracles. The tempest was stilled, and the deaf were made to hear and the blind to see, and the dead were raised, and the sun was darkened, and the rocks were rent. The whole series of wonders connected with the incarnation and death of the Lord Jesus, was such as the world had not elsewhere seen, and such as was fitted to hold the race in mute admiration and astonishment. If this be so, then religion is no trifle. It is not a matter of little importance, whether we embrace it or not. It is the most momentous of all the concerns that pertain to man; and has a claim on his attention which nothing else can have. Yet the mass of men live in the neglect of it. It is not that they are professedly Atheists, or Deists, or that they are immoral or profane; it is not that they oppose it, and ridicule it, and despise it; it is that they simply neglect it. They pass it by, They attend to other things. They are busy with their pleasures, or in their counting-houses-in their workshops, or on their farms; they are engaged in politics or in book-making; and they neglect religion NOW as a thing of small importance--proposing to attend to it hereafter, as if they acted on the principle, that everything else was to be attended to before religion.

Which at the first. Gr. Which received the beginning of being spoken. The meaning is correctly expressed in our translation. Christ began to preach the gospel; the apostles followed him. John prepared the way, but the Saviour was properly the first preacher of the gospel.

By the Lord. By the Lord Jesus. Actst 1:24.

And was confirmed unto us, etc. They who heard him preach--that is, the apostles--were witnesses of what he said, and certified us of its truth. When the apostle here says "us," he means the church at large. Christians were assured of the truth of what the Lord Jesus spake, by the testimony of the apostles; or the apostles communicated it to those who had not heard him in such a manner, as left no room for doubt.

(a) "How shall" Heb 4:1,11 (b) "which at the first" Mk 1:14

God also bearing them witness. By miracles. Giving them the sanction of his authority, or showing that they were sent by him. No man can work a miracle by his own power. When the dead are raised, the deaf made to hear, and the blind to see, by a word, it is the power of God alone that does it. He thus becomes a witness to the Divine appointment of him by whose instrumentality the miracle is wrought; or furnishes an attestation that what he says is true. Acts 14:3.

With signs and wonders. These words are usually connected in the New Testament. The word rendered signs σημειον-- means any miraculous event that is fitted to show that what had been predicted by a prophet would certainly take place. See Mt 12:38. Compare Isa 7:1. A wonder -τερας-- denotes a portent, or prodigy--something that is fitted to excite wonder or amazement-and hence a miracle. The words together refer to the various miracles which were performed by the Lord Jesus and his apostles, designed to confirm the truth of the Christian religion.

And with divers miracles. Various miracles--such as healing the sick, raising the dead, etc. The miracles were not of one class merely, but were various, so that all pretence of deception should be taken away.

And gifts of the Holy Ghost. Marg. Distributions, The various influences of the Holy Spirit enabling them to speak different languages, and to perform works beyond the power of man. 1Cor 12:4-11.

According to his own will. As he chose. He acted as a sovereign in this. He gave them where he pleased, and imparted them in such measure as he chose. The sense of this whole passage is--"The gospel has been promulgated to man in a solemn manner. It was first published by the Lord of glory himself. It was confirmed by the most impressive and solemn miracles. It is undoubtedly a revelation from heaven; was given in more solemn circumstances than the law of Moses, and its threatenings are more to be dreaded than those of the law. Beware, therefore, how you trifle with it, or disregard it. It cannot be neglected with safety; its neglect or rejection must be attended with condemnation."

(c) "God also" Acts 14:2 (1) "gifts" "distributions"

For unto the angels hath he not put in subjection. In this verse the apostle returns to the subject which he had been discussing in Chapter 1--the superiority of the Messiah to the angels. From that subject he had been diverted, (Heb 2:1-4,) by showing them what must be the consequences of defection from Christianity, and the danger of neglecting it. Having shown that, he now proceeds with the discussion, and shows that an honour had been conferred on the Lord Jesus which had never been bestowed on the angels--to wit, the supremacy over this world. This he does by proving, from the Old Testament, that such a dominion was given to man, (Heb 2:6-8,) and that this dominion was in fact exercised by the Lord Jesus, Heb 2:9. At the same time, he meets an objection which a Jew would be likely to make. It is, that Jesus appeared to be far inferior to the angels. He was a man of a humble condition. He was poor, and despised. He had none of the external honour which was shown to Moses--the founder of the Jewish economy; none of the apparent honour which belonged to angelic beings. This implied objection he removes, by showing the reason why he became so. It was proper, since he came to redeem man, that he should be a man, and not take on himself the nature of angels; and, for the same reason, it was proper that he should be subjected to sufferings, and be made a man of sorrows, Heb 2:10-17. The remark of the apostle in the verse before us is, that God had never put the world in subjection to the angels, as he had to the Lord Jesus. They had no jurisdiction over it; they were mere ministering spirits; but the world had been put under the dominion of the Lord Jesus. The world to come. The word here rendered world οικουμενη means, properly, the inhabited or inhabitable world. See Mt 24:14; Lk 2:1, 4:5, 21:27, (Gr. ;) Acts 11:28, 17:6, 31, 19:27, 24:5, Rom 10:18; Heb 1:6, Rev 3:10, 12:9, 16:14 -in all which places, but one, it is rendered world. It occurs nowhere else in the New Testament. The proper meaning is, the world or earth considered as inhabitable--and here the jurisdiction refers to the control over man, or the dwellers on the earth. The phrase, "the world to come," occurs not unfrequently in the New Testament. Comp. Eph 2:7, 1Cor 10:11, Heb 6:5. The same phrase, "the world to come, --occurs often in the Jewish writings. According to Buxtorf (Lex. Ch. Talm. Rub.) it means, as some suppose, "the world which is to exist after this world is destroyed, and after the resurrection of the dead, when souls shall be again united to their bodies." By others it is supposed to mean "the days of the Messiah, when he shall reign on the earth." To me it seems to be clear that the phrase here means, the world under the Messiah-- the world, age, or dispensation which was to succeed the Jewish, and which was familiarly known to them as "the world to come;" and the idea is, that that world, or age, was placed under the jurisdiction of the Christ, and not of the angels. This point the apostle proceeds to make out. Isa 2:2.

Whereof we speak. "Of which I am writing;" that is, of the Christian religion, or the reign of the Messiah.

But one in a certain place testified. The apostle was writing to those who were supposed to be familiar with the Hebrew Scriptures, and where it would be necessary only to makes reference in general, without mentioning the name. The place which is quoted here is Ps 8:4-6. The argument of the apostle is this--that there stood in the sacred Scriptures a declaration, that "all things were placed under the control and jurisdiction of MAN," but that that had not yet been accomplished. It was not true (Heb 2:8) that all things were subject to him; and the complete truth of that declaration would be found only in the jurisdiction conferred on the Messiah--THE MAN, by way of eminence--the incarnate Son of God. It would not occur to any one probably in reading the Psalm, that the verse here quoted had any reference to the Messiah. It seems to relate to the dominion which God had given man over his works in this lower world, or to the fact that he was made lord over all things. That dominion is apparent, to a considerable extent, everywhere, and is a standing proof of the truth of what is recorded in Gen 1:26, that God originally gave dominion to man over the creatures on earth--since it is only by this supposition that it can be accounted for, that the horse, and the elephant, and the ox, and even the panther and the lion, are subject to the control of man. The argument of Paul seems to be this:-- "Originally this control was given to man. It was absolute and entire. All things were subject to him, and all obeyed. Man was made a little lower than the angels, and was the undisputed lord of this lower world. He was in a state of innocence. But he rebelled, and this dominion has been in some measure lost. It is found complete only in the second man, the Lord from heaven, (1Cor 15:47,) the Lord Jesus, to whom this control is absolutely given. He comes up to the complete idea of man--man as he was in innocence, and man as he was described by the Psalmist, as having been made a little lower than the angels, and having entire dominion over the world." Much difficulty has been felt by commentators in regard to this passage, and to the principle on which it is quoted. The above seems to me to be that which is most probably true. There are two other methods by which an attempt has been made to explain it. One is, that Paul uses the words here by way of allusion, or accommodation, (Doddridge;) as words that will express his meaning, without designing to say that the Psalm originally had any reference to the Messiah. Most of the later commentators accord with this opinion. The other opinion is, that David originally referred to the Messiah--that he was deeply and gratefully affected in view of the honour that God had conferred on him; and that in looking down by faith on the posterity that God had promised him, (see 2Sam 7:14,) he saw one among his own descendants to whom God would give this wide dominion, and expresses himself in the elevated language of praise. This opinion is defended by Prof. Stuart. See his Com. On the Hebrews, Excursus IX.

What is man, etc. What is there in man that entitles him to so much notice? Why has God conferred on him so signal honours? Why has he placed him over the works of his hands? He seems so insignificant; his life is so much like a vapour; he so soon disappears, that the question may well be asked why this extraordinary dominion is given him? He is so sinful, also, and so unworthy; so much unlike God, and so passionate and revengeful; is so prone to abuse his dominion, that it may be well asked why God has given it to him? Who would suppose that God would give such a dominion over his creatures to one who was so prone to abuse it, as man has shown himself to be? He is so feeble, also, compared with other creatures--even of those which are made subject to him-that the question may well be asked why God has conceded it to him? Such questions may be asked when we contemplate man as he is. But similar questions may be asked, if, as was probably the case, the Psalm here be supposed to have had reference to man as he was created. Why was one so feeble, and so comparatively without strength, placed over this lower world, and the earth made subject to his control? Why is it that, when the heavens are so vast and glorious, (Ps 8:3,) God has taken such notice of man? Of what consequence can he be amidst works so wonderful? "When I look on the heavens, and survey their greatness and their glory," is the sentiment of David, "why is it that man has attracted so much notice, and that he has not been wholly overlooked in the vastness of the works of the Almighty? Why is it, that instead of this he has been exalted to so much dignity and honour?" This question, thus considered, strikes us with more force now, than it could have struck David. Let any one sit down, and contemplate the heavens as they are disclosed by the discoveries of modern astronomy, and he may well ask the question, "What is man that he should have attracted the attention of God, and been the object of so much care?" The same question would not have been inappropriate to David, if the Psalm be supposed to have had reference originally to the Messiah, and if he was speaking of himself particularly as the ancestor of the Messiah. "What is man; what am I; what can any of my descendants be, who must be of mortal frame, that this dominion should be given him? Why should any of a race so feeble, so ignorant, so imperfect, be exalted to such honour?" We may ask the question here, and it may be asked in heaven with pertinency and with power, "Why was man so honoured, as to be united to the Godhead? Why did the Deity appear in the human form? What was there in man that should entitle him to this honour of being united to the Divinity, and of being thus exalted above the angels?" The wonder is not yet solved; and we may well suppose that the angelic ranks look with amazement --but without envy--on the fact, that man, by his union with the Deity in the person of the Lord Jesus, has been raised above them in rank and in glory.

Or the son of man. This phrase means the same as man, and is used merely to give variety to the mode of expression. Such a change or variety in words and phrases, when the same thing is intended, occurs constantly in Hebrew poetry. The name "son of man" is often given to Christ, to denote his intimate connexion with our race, and the interest which he felt in us, and is the common term which the Saviour uses when speaking of himself. Here it means man, and may be applied to human nature everywhere--and therefore to human nature in the person of the Messiah.

That thou visitest him. That thou shouldst regard him, or treat him with so much honour. Why is he the object of so much interest to the Divine Mind?

(a) "What is man" Ps 8:4

Thou madest him a little lower than the angels. Marg. A little while inferior to. The Greek may here mean, a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Ps 8, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank. Feeble, and weak, and dying as he was, God had exalted him, and had given him a dominion and a rank almost like that of the angels. The wonder of the Psalmist is, that God had given to human nature so much honour--a wonder that is not at all diminished, when we think of the honour done to man by his connexion with the Divine nature in the person of the Lord Jesus. If, in contemplating the face as it appears; if, when we look at the dominion of man over the lower world, we are amazed that God has bestowed so much honour on our nature, how much more should we wonder that he has honoured man by his connexion with the Divinity. Paul applies this to the Lord Jesus. His object is to show that he is superior to the angels. In doing this, he shows that he had a nature given him in itself but little inferior to the angels, and then that that had been exalted to a rank and dominion far above theirs. That such honour should be put on man is what is fitted to excite amazement, and well may one continue to ask why it has been done? When we survey the heavens, and contemplate their glories, and think of the exalted rank of other beings, we may well inquire why has such honour been conferred on man? Thou crownedst him with glory and honour. That is, with exalted honour. Glory and honour here are nearly synonymous. The meaning is, that elevated honour had been conferred on human nature. A most exalted and extended dominion had been given to man, which showed that God had greatly honoured him. This appeared eminently in the person of the Lord Jesus, "the exalted Man," to whom this dominion was given in the widest extent.

And didst set him over, etc. Man has been placed over the other works of God

(1.) by the original appointment, (Gen 1:26;)

(2.) man at large--though fallen, sinful, feeble, dying;

(3.) man, eminently in the person of the Lord Jesus, in whom human nature has received its chief exaltation. This is what is particularly in the eye of the apostle--and the language of the Psalm will accurately express this exaltation.

(1) "a little" "a little while inferior to"

Thou hast put all things in subjection, etc. Ps 8:6. That is, all things are put under the control of man, or, thou hast given him dominion over all things.

For in that he put all in subjection. The meaning of this is, that "the fair interpretation of the passage in the Psalm is, that the dominion of man, or of human nature over the earth, was to be absolute and total. Nothing was to be excepted. But this is not now the fact in regard to man in general, and can be true only of human nature in the person of the Lord Jesus. There the dominion is absolute and universal." The point of the argument of the apostle may be this:--"It was the original appointment (Gen 1:26) that man should have dominion over this lower world, and be its absolute lord and sovereign. Had he continued in innocence, this dominion would have been entire and perpetual. But he fell, and we do not now see him exerting this dominion. What is said of the dominion of man can be true only of human nature in the person of the Lord Jesus, and there it is completely fulfilled."

But now we see not yet all things put under him. That is, "It is not now true that all things are subject to the control of man. There is indeed a general dominion over the works of God, and over the inferior creation. But the control is not universal. A large part of the animal creation rebels, and is brought into subjection only with difficulty. The elements are not entirely under his control; the tempest and the ocean rage; the pestilence conveys death through city and hamlet; the dominion of man is a broken dominion. His government is an imperfect government. The world is not yet put wholly under his dominion, but enough has been done to constitute a pledge that it will yet be done. It will be fully accomplished only in him who sustains our nature, and to whom dominion is given over the worlds."

(a) "now we see" 1Cor 15:24

But we see Jesus. "We do not see that man elsewhere has the extended dominion of which the Psalmist speaks. But we see the fulfillment of it in Jesus, who was crowned with glory and honour, and who has received a dominion that is superior to that of the angels." The point of this is, not that he suffered, and not that he tasted death for every man; but that on account of this, or as a reward for thus suffering, he was crowned with glory and honour, and that he thus fulfilled all that David (Ps 8) had said of the dignity and honour of man. The object of the apostle is to show that he was exalted, and in order to this he shows why it was--. to wit, because he had suffered death to redeem man. Comp. Php 2:8,9.

Who was made a little lower than the angels. That is, as a man, or when on earth. His assumed rank was inferior to that of the angels. He took upon himself, not the nature of angels, Heb 2:16, but the nature of man. The apostle is probably here answering some implied objections to the rank which it was claimed that the Lord Jesus had, or which might be urged to the views which he was defending. Those objections were mainly two: first, that Jesus was a man; and, secondly, that he suffered and died. If that was the fact, it was natural to ask how he could be superior to the angels? How could he have had the rank which was claimed for him? This he answers by showing, first, that his condition as a man was voluntarily assumed--" he was made lower than the angels;" and, secondly, by showing that, as a consequence of his sufferings and death, he was immediately crowned with glory and honour. This state of humiliation became him in the great work which he had undertaken, and he was immediately exalted to universal dominion--and, as Mediator, was raised to a rank far above the angels.

For the suffering of death. Marg. By. The meaning of the preposition here rendered "for," (δια, here governing the accusative,) is, "on account of; "that is, Jesus, on account of the sufferings of death, or in virtue of that, was crowned with glory and honour. His crowning was the result of his condescension and sufferings. Php 2:8,9. It does not here mean as our translation would seem to imply, that he was made a little lower than the angels in order to suffer death, but that as a reward for having suffered death be was raised up to the right hand of God.

Crowned with glory and honour. That is, at the right hand of God. He was raised up to heaven, Acts 2:33, Mk 16:19. The meaning is, that he was crowned with the highest honour on account of his sufferings. Comp. Php 2:8,9, Heb 12:2, 5:7-9, Eph 1:20-23.

That he. Or rather, "since he by the grace of God tasted death for every man." The sense is, that after he had thus tasted death, and as a consequence of it, he was thus exalted. The word here rendered "that" οπως --means usually and properly, that, so that, in order that, to the end that, etc. But it may also mean, when, after that, after. Acts 3:19. This is the interpretation which is given by Prof. Stuart, (in loc,) and this interpretation seems to be demanded by the connexion. The general interpretation of the passage has been different. According to that, the sense is, "We see Jesus, for the suffering of death, crowned with glory and honour, so as that, by the grace of God, he might taste of death for every man." See Robinson's Lex. on the word οπως, and Doddridge on the place. But it is natural to ask when Jesus was thus crowned with glory and honour? It was not before the crucifixion --for he was then poor and despised. The connexion seems to require us to understand this of the glory to which he was exalted in heaven, and this was after his death, and could not be in order that he might taste of death. I am disposed, therefore, to regard this as teaching that the Lord Jesus was exalted to heaven in virtue of the atonement which he had made--and this accords with Php 2:8,9, Heb 12:2. It accords both with the fact in the case, and with the design of the apostle in the argument before us.

By the grace of God. By the favour of God, or by his benevolent purpose towards men. It was not by any claim which man had, but was by his special favour.

Should taste death. Should die; or, should experience death. See Mt 16:28. Death seems to be represented as something bitter and unpalatable--something unpleasant--as an object may be to the taste. Or the language may be taken from a cup--since to experience calamity and sorrow is often represented as drinking a cup of woes, Ps 11:6, 73:10, 75:8, Isa 51:17, Mt 20:22, 26:39.

For every man. For all υπερπαντος-- for each and all --whether Jew or Gentile, bond or free, high or low, elect or non-elect. How could words affirm more clearly, that the atonement made by the Lord Jesus was unlimited in its nature and design? How can we express that idea in more clear or intelligible language? That this refers to the atonement is evident--for it says that he "tasted death" for them. The friends of the doctrine of general atonement do not desire any other than Scripture language in which to express their belief. It expresses it exactly-- without any need of modification or explanation. The advocates of the doctrine of limited atonement cannot thus use Scripture language to express their belief. They cannot incorporate it with their creeds, that the Lord Jesus "tasted death for EVERY MAN." They are compelled to modify it, to limit it, to explain it, in order to prevent error and misconception. But that system cannot be true which requires men to shape and modify the plain language of the Bible, in order to keep men from error. 2Cor 5:14, where this point is considered at length. Learn hence, (Heb 2:6-9,) from the incarnation of the Son of God, and his exaltation to heaven, what an honour has been conferred on human nature. When we look on the weakness and sinfulness of our race, we may well ask, What is man, that God should honour him or regard him? He is the creature of a day. He is feeble and dying. He is lost and degraded. Compared with the universe at large, he is a speck, an atom. He has done nothing to deserve the Divine favour or notice; and when we look at the race at large, we can do it only with sentiments of the deepest humiliation and mortification. But when we look at human nature in the person of the Lord Jesus, we see it honoured there to a degree that is commensurate with all our desires, and that fills us with wonder. We feel that it is an honour to human nature; that it has done much to elevate man--when we look on such a man as Howard or Washington. But how much more has that nature been honoured in the person of the Lord Jesus!

(1.) What an honour to us it was, that he should take our nature into intimate union with himself--passing by the angelic hosts, and becoming a man!

(2.) What an honour it was, that human nature there was so pure and holy; that man--everywhere else so degraded and vile--could be seen to be noble, and pure, and god-like!

(3.) What an honour it was, that the Divinity should speak to men in connexion with human nature, and perform such wonderful works; that the pure precepts of religion should come forth from human lips--the great doctrines of eternal life be uttered by a man; and that from human hands should go forth power to heal the sick, and to raise the dead!

(4.) What an honour to man it was, that the atonement for sin should be made in his own nature, and that the universe should be attracted to that scene where one in our form, and with flesh and blood like our own, should perform that great work.

(5) What an honour it is to man, that his own nature is exalted far above all heavens! That one in our form sits on the throne of the universe! That adoring angels fall prostrate before him! That to him is entrusted all power in heaven and on earth!

(6.) What an honour to man, that one in his nature should be appointed to judge the worlds! That one in our own form, and with a nature like ours, shall sit on the throne of judgment, and pronounce the final doom on angels and men! That assembled millions shall be constrained to bow before him, and receive their eternal doom from his hands! That prince and potentate, the illustrious dead of all past times, and the mighty men who are yet to live, shall all appear before him, and all receive from him there the sentence of their final destiny! I see, therefore, the most honour done to my nature as a man-- not in the deeds of proud conquerors; not in the lives of sages and philanthropists; not in those who have carried their investigations farthest into the obscurities of matter and of mind; not in the splendid orators, poets, and historians of other times, or that; now live--much as I may admire them, or feel it an honour to belong to a race which has produced such illustrious men--but in the fact, that the Son of God has chosen a Body like my own in which to dwell; in the expressible loveliness evinced in his pure morals, his benevolence, his blameless life; in the great deeds that he performed on earth; in the fact, that it was this form that was chosen in which to make atonement for sin; in the honours that now cluster around him in heaven, and the glories that shall attend him when he shall come to judge the world. "Princes to his imperial name Bend their bright sceptres down; Dominions, thrones, and powers rejoice To see him wear the crown.

"Archangels sound his lofty praise Through every heavenly street; And lay their highest honours down, Submissive at his feet.

"Those Soft, those blessed feet of his, That once rude iron tore, High on a throne of light they stand, And all the saints adore.

"His head, the dear, majestic head, That cruel thorns did wound; See--what immortal glories shine, And circle it around !

"This is the Man, the exalted Man, Whom we, unseen, adore; But when our eyes behold his face, Our hearts shall love him more."

(b) "who was made" Php 2:8,9 (2) "for" or "by" (c) "crowned" Acts 2:33

For it became him. There was a fitness or propriety in it. It was such an arrangement as became God to make, in redeeming many, that the great agent by whom it was accomplished, should be made complete in all respects by sufferings. The apostle evidently means by this to meet an objection that might be offered by a Jew to the doctrine which he had been stating--an objection drawn from the fact, that Jesus was a man of sorrows, and that his life was a life of affliction. This he meets by stating that there was a fitness and propriety in that fact. There was a reason for it --a reason drawn from the plan and character of God. It was fit, in the nature of the case, that he should be qualified to be a complete or perfect Saviour--a Saviour just adapted to the purpose undertaken, by sufferings. The reasons of this fitness the apostle does not state. The amount of it probably was, that it became him, as a Being of infinite benevolence--as one who wished to provide a perfect system of redemption--to subject his Son to such sufferings as should completely qualify him to be a Saviour for all men. This subjection to his humble condition, and to his many woes, made him such a Saviour as man needed, and qualified him fully for his work. There was a propriety that he who should redeem the suffering and the lost should partake of their nature; identify himself with them; and share their woes, and the consequences of their sins.

For whom are all things. With respect to whose glory the whole universe was made; and with respect to whom the whole arrangement for salvation has been formed. The phrase is synonymous with "the Supreme Ruler;" and the idea is, that it became the Sovereign of the universe to provide a perfect scheme of salvation--even though it involved the humiliation and death of his own Son.

And by whom are all things. By whose agency everything is made. As it was by his agency, therefore, that the plan of salvation was entered into, there was a fitness that it should be perfect. It was not the work of fate or chance, and there was a propriety that the whole plan should bear the mark of the infinite wisdom of its Author.

In bringing many sons unto glory. To heaven. This was the plan--it was to bring many to heaven who should be regarded and treated as his sons. It was not a plan to save a few--but to save many. Learn hence,

(1.) that the plan was full of benevolence.

(2.) No representation of the gospel should ever be made which will leave the impression that a few only, or a small part of the whole race, will be saved. There is no such representation in the Bible, and it should not be made. God intends, taking the whole race together, to save a large part of the human family. Few in ages that are past, it is true, may have been saved, few now are his friends and are travelling to heaven; but there are to be brighter days on earth. The period is to arrive when the gospel shall spread over all lands; and during that long period of the millennium, innumerable millions will be brought under its saving power, and be admitted to heaven. All exhibitions of the gospel are wrong which represent it as narrow in its design, narrow in its offer, and narrow in its result.

To make the captain of their salvation. The Lord Jesus, who is represented as the leader or commander of the army of the redeemed-- "the sacramental host of God's elect." The word "captain" we apply now to an inferior officer--the commander of a "company" of soldiers. The Greek word --αρχηγος--is a more general term, and denotes, properly, the author or source of any thing; then a leader, chief, prince. In Acts 3:15, it is rendered prince--" and killed the prince of life." So in Acts 5:31--"Him hath God exalted to be a prince and a Saviour." In Heb 12:2, it is rendered author: "Jesus the author and finisher of our faith." Comp. Heb 12:2.

Perfect through sufferings. Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before, and was made holy by his sufferings; nor that he was not in all respects a perfect man before;--but it means, that by his sufferings he was made wholly fitted to be a Saviour of men; and that therefore the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a completeness, a filling up, of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally better by afflictions, if we receive them in a right manner--for we are sinful, and need to be purified in the furnace of affliction; Christ was not made better, for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a reward for his sufferings, or that he was raised up to glory as a consequence of them--which was true in itself--but that he was rendered complete, or fully qualified to be a Saviour by his sorrows, he was rendered thus complete,

(1.) because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a complete or perfect Saviour--that is, such a Saviour as we need.

(2.) He is able to sympathize with them, and to succour them in their temptations, Heb 2:18.

(3.) By his sufferings an atonement was made for sin. He would have been an imperfect Saviour--if the name Saviour could have been given to him at all--if he had not died to make an atonement for transgression. To render him complete as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "It is finished." The work is complete, All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour--perfect not only in moral character, but perfect in his work, and in his adaptedness to the condition of men." Comp. Heb 5:8,9; Lk 13:32.

(b) "became him" Lk 24:26,46 (c) "for whom" Rom 11:36 (a) "captain" Isa 45:4 (b) "Perfect" Lk 13:22

For both he that sanctifieth. This refers evidently to the Lord Jesus. The object is to show that there was such a union between him and those for whom he died, as to make it necessary that he should partake of the same nature, or that he should be a suffering man, Heb 2:14. He undertook to redeem and sanctify them. He called them brethren, he identified them with himself. There was, in the great work of redemption, a oneness between him and them, and hence it was necessary that he should assume their nature--and the fact, therefore, that he appeared as a suffering man, does not at all militate with the doctrine that he had a more exalted nature, and was even above the angels. Prof. Stuart endeavours to prove that the word sanctify here is used in the sense of, to make expiation or atonement, and that the meaning is, "he who maketh expiation, and they for whom expiation is made." Bloomfield gives the same sense to the word, as also does Rosenmuller. That the word may have such a signification it would be presumptuous in any one to doubt, after the view which such men have taken of it; but it may be doubted whether this idea is necessary here. The word sanctify is a general term, meaning, to make holy or pure; to consecrate, set apart, devote to God; to regard as holy, or to hallow. Applied to the Saviour here, it may be used in this general sense--that he consecrated, or devoted himself to God--as eminently the consecrated or holy one --the Messiah, (Jn 17:19:) applied to his people, it may mean that they, in like manner, were the consecrated, the holy, the pure on earth. There is a richness and fairness in the word when so understood, which there is not when it is limited to the idea of expiation; and it seems to me that it is to be taken in its richest and fullest sense, and that the meaning is, "the great consecrated Messiah--the Holy One of God--and his consecrated and holy followers, are all of one."

All of one. Of one family; spirit; Father; nature. Father of these significations will suit the connexion, and some such idea must be understood; The meaning is, that they were united, or partook of something in common, so as to constitute a oneness, or a brotherhood; and that since this was the case, there was a propriety in his taking their nature. It does not mean that they were originally of one nature or family; but that it was understood in the writings of the prophets that the Messiah should partake of the nature of his people, and that therefore, though he was more exalted than the angels, there was a propriety that he should appear in the human form. Comp. Jn 17:21.

For which cause. That is, because he is thus united with them, or has undertaken their redemption.

He is not ashamed. As it might be supposed that one so exalted and pure would be. It might have been anticipated that the Son of God would refuse to give the name brethren to those who were so humble, and sunken, and degraded, as those whom he came to redeem. But he is willing to be ranked with them, and to be regarded as one of their family.

To call them brethren. To acknowledge himself as of the same family, and to speak of them as his brothers. That is, he is so represented as speaking of them in the prophecies respecting the Messiah--for this interpretation the argument of the apostle demands. It was material for him to show that he was so represented in the Old Testament. This he does in the following verses.

(c) "all of one" Jn 17:21

Saying. This passage is found in Ps 22:22. The whole of that Psalm has been commonly referred to the Messiah; and in regard to such a reference there is less difficulty than attends most of the other portions of the Old Testament that are usually supposed to relate to him. The following verses of the Psalm are applied to him, or to transactions connected with him, in the New Testament, Ps 22:1,8,18; and the whole Psalm is so strikingly descriptive of his condition and sufferings, that there can be no reasonable doubt that it had an original reference to him. There is much in the Psalm that cannot be well applied to David; there is nothing which cannot be applied to the Messiah; and the proof seems to be clear, that Paul quoted this passage in accordance with the original sense of the Psalm. The point of the quotation here is not that he would "declare the name" of God, but that he gave the name brethren to those whom he addressed.

I will declare thy name. I will make thee known. The word "name" is used, as it often is, to denote God himself. The meaning is, that it would be a part of the Messiah's work to make known to his disciples the character and perfections of God--or to make them acquainted with God. He performed this. In his parting prayer (Jn 17:6) he says, "I have manifested thy name unto the men whom thou gavest me out of the world." And again, Jnn 17:26, "And I have declared unto them thy name, and will declare it."

Unto my brethren. The point of the quotation is in this. He spoke of them as brethren. Paul is showing that he was not ashamed to call them such. As he was reasoning with those who had been Jews, and as it was necessary, as a part of his argument, to show that what he maintained respecting the Messiah was found in the Old Testament, he makes his appeal to that, and shows that the Redeemer is represented as addressing his people as brethren. It would have been easy to appeal to facts, and to have shown that the Redeemer used that term familiarly in addressing his disciples, (comp. Mt 12:48,49, 25:40, 28:10, Lk 8:21; Jn 20:17,) but that would not have been pertinent to his object. It is full proof to us, however, that the prediction in the Psalm was literally fulfilled.

In the midst of the church. That is, in the assembly of my brethren. The point of the proof urged by the apostle lies in the first part of the quotation. This latter part seems to have been adduced, because it might assist their memory to have the whole verse quoted; or because it contained an interesting truth respecting the Redeemer--though not precisely a proof of what he was urging; or because it implied substantially the same truth as the former member. It shows that he was united with his church; that he was one of them; and that he mingled with them as among brethren.

Will I sing praise. That the Redeemer united with his disciples in singing praise, we may suppose to have been in the highest degree probable--though, I believe, but a single case is mentioned--that at the close of the Supper which he instituted to commemorate his death, Mt 26:30. This, therefore, proves what the apostle intended--that the Messiah was among them as his brethren, that he spoke to them as such, and mingled in their devotions as one of their number.

(d) "Saying" Ps 22:22

And again. That is, it is said in another place, or language is used of the Messiah in another place, indicating the confidence which he put in God, and showing that he partook of the feelings of the children of God, and regarded himself as one of them.

I will put my trust in him. I will confide in God; implying

(1.) a sense of dependence on God, and

(2.) confidence in him. It is with reference to the former idea that the apostle seems to use it here--as denoting a condition where there was felt to be need of Divine aid. His object is to show that he took part with his people, and regarded them as brethren; and the purpose of this quotation seems to be, to show that he was in such a situation as to make an expression of dependence proper. He was one with his people, and shared their dependence and their piety--using language which showed that he was identified with them, and could mingle with the tenderest sympathy in all their feelings. It is not certain from what place this passage is quoted. In Ps 18:3, and the corresponding passage in 2Sam 22:3, the Hebrew is --"I will trust in him;" but this Psalm has never been regarded as having any reference to the Messiah, even by the Jews-- and it is difficult to see how it could be considered as having any relation to him. Most critics therefore, as Rosenmuller, Calvin, Koppe, Bloomfield, Stuart, etc., regard the passage as taken from Isa 8:17. The reasons for this are,

(1.) that the words are the same in the Septuagint as in the epistle to the Hebrews;

(2.) the apostle quotes the next verse immediately as applicable to the Messiah;

(3.) no other place occurs where the same expression is found. Isa 8:17, is "I will wait for him," or I will trust in him -- rendered by the Septuagint πεποιθωςεσομαιεπαυτω-- the same phrase precisely as is used by Paul--and here can be no doubt that he meant to quote it here. The sense in Isaiah is, that he had closed his message to the people; he had been directed to seal up the testimony; he had exhorted the nation to repent, but he had done it in vain; and he had now nothing to do but to put his trust in the Lord, and commit the whole cause to him. His only hope was in God; and he calmly and confidently committed his cause to him. Paul evidently designs to refer this to the Messiah; and the sense as applied to him is--"The Messiah in using this language expresses himself as a man. It is men who exercise dependence on God; and by the use of this language he speaks as one who had the nature of man, and who expressed the feelings of the pious, and showed that he was one of them, and that he regarded them as brethren." There is not much difficulty in the argument of the passage; nor it is seen that in such language he must speak as a man, or as one having human nature; but the main difficulty is on the question how this and the verse following can be applied to the Messiah? In the prophecy they seem to refer solely to Isaiah, and to be expressive of his feelings alone-- the feelings of a man who saw little encouragement in his work, and who having done all that he could do, at last put his sole trust in God. In regard to this difficult and yet unsettled question, the reader may consult my introduction to Isaiah, & 7. The following remarks may serve in part to remove the difficulty.

(1.) The passage in Isaiah (Isa 8:17,18) occurs in the midst of a number of predictions relating to the Messiah--preceded and followed by passages that had an ultimate reference undoubtedly to him. See Isa 7:14, 9:1-7 and Notes on those passages.

(2.) The language, if used of Isaiah, would as accurately and fitly express the feelings and the condition of the Redeemer. There was such a remarkable similarity in the circumstances, that the same language would express the condition of both. Both had delivered a solemn message to men; both had come to exhort them to turn to God, and to put their trust in him, and both with the same result. The nation had disregarded them alike; and now their only hope was to confide in God; and the language here used would express the feelings of both--" I will trust in God. I will put confidence in him, and look to him."

(3.) There can be little doubt that, in the time of Paul, this passage was regarded by the Jews as applicable to the Messiah. This is evident, because

(a.) Paul would not have so quoted it as a proof-text, unless it would be admitted to have such a reference by those to whom he wrote; and

(b.) because, in Rom 9:32,33, it is evident that the passage in Isa 8:14, is regarded as having reference to the Messiah, and as being so admitted by the Jews. It is true that this may be considered merely as an argument ad hominem--or an argument from what was admitted by those with whom he was reasoning, without vouching for the precise accuracy of the manner in which the passage was applied--but that method of argument is admitted elsewhere, and why should we not expect to find the sacred writers reasoning as other men do, and especially as was common in their own times? The apostle is showing them, that according to their own Scripture, and in accordance with principles which they themselves admitted, it was necessary that the Messiah should be a man and a sufferer; that he should be identified with his people, and be able to use language which would express that condition. In doing this, it is not remarkable that he should apply to him language which they admitted to belong to him, and which would accurately describe his condition.

(4.) It is not necessary to suppose that the passage in Isaiah had an original and primary reference to the Messiah. It is evident from the whole passage that it had not. There was a primary reference to Isaiah himself, and to his children as being emblems of certain truths. But still there was a strong resemblance, in certain respects, between his feelings and condition and those of the Messiah. There was such a resemblance, that the one would not unaptly symbolize the other. There was such a resemblance that the mind--probably of the prophet himself, and of the people--would look forward to the more remote, but similar event--the coming and the circumstances of the Messiah. So strong was this resemblance, and so much did the expressions of the prophet here accord with his declarations elsewhere pertaining to the Messiah, that in the course of time they came to be regarded as relating to him in a very important sense, and as destined to have their complete fulfillment when he should come. As such they seem to have been used in the time of Paul; and no one can PROVE that the application was improper. Who can demonstrate that God did not intend that those transactions referred to by Isaiah should be designed as symbols of what would occur in the time of the Redeemer? They were certainly symbolical actions--for they are expressly so said to have been by Isaiah himself, (Isa 8:18;) and none can demonstrate that they might not have had an ultimate reference to the Redeemer.

And again. In another verse, or in another declaration; to wit, Isa 7:18.

Behold I and the children which God hath given me. This is only a part of the passage in Isaiah, and seems to have been partially quoted, because the point of the quotation consisted in the fact, that he sustained to them somewhat of the relation of a parent towards his children--as having the same nature, and being identified with them in interest and feeling. As it is used by Isaiah, it means that he and his children were "for signs and emblems" to the people of his time--to communicate and confirm the will of God, and to be pledges of the Divine favour and protection. Isa 7:18. As applied to the Messiah, it means that he sustained to his people a relation so intimate, that they could be addressed and regarded as his children. They were of one family; one nature. He became one of them, and had in them all the interest which a father has in his sons, He had, therefore, a nature like ours; and though he was exalted above the angels, yet his relation to man was like the most tender and intimate earthly connexions, showing that he took part in the same nature with them. The point is that he was a man; that since those who were to be redeemed partook of flesh and blood, he also took part of the same, (Heb 2:14,) and thus identified himself with them.

(a) "I will put my trust" Ps 18:2 (b) "again" Isa 8:18 (c) "God hath given me" Jn 17:6-12

Forasmuch then. Since; or because.

As the children. Those who were to become the adopted children of God; or who were to sustain that relation to him.

Are partakers of flesh and blood. Have a human and not an angelic nature. Since they are men, he became a man. There was a fitness or propriety that he should partake of their nature. 1Cor 15:50; Mt 16:17.

He also himself, etc. He also became a man, or partook of the same nature with them. Jn 1:14.

That through death. By dying. It is implied here,

(1.) that the work which he undertook of destroying him that had the power of death was to be accomplished by his own dying; and

(2.) that, in order to this, it was necessary that he should be a man. An angel does not die, and therefore he did not take on him the nature of angels; and the Son of God, in his Divine nature, could not die, and therefore he assumed a form in which he could die--that of a man. In that nature the Son of God could taste of death; and thus he could destroy him that had the power of death.

He might destroy. That he might subdue, or that he might overcome him, and destroy his dominion. The word destroy here is not used in the sense of closing life, or of killing, but in the sense of bringing into subjection, or crushing his power. This is the work which the Lord Jesus came to perform--to destroy the kingdom of Satan in the world, and to set up another kingdom in its place. This was understood by Satan to be his object. Mt 8:29; Mk 1:24.

That had the power of death. I understand this as meaning that the devil was the cause of death in this world, he was the means of its introduction, and of its long and melancholy reign. This does not affirm anything of his power of inflicting death in particular instances--whatever may be true on that point--but that death was a part of his dominion; that he introduced it; that he seduced man from God, and led on the train of woes which result in death. He also made it terrible. Instead of being regarded as falling asleep, or being looked on without alarm, it becomes, under him, the means of terror and distress. What power Satan may have in inflicting death in particular: instances no one can tell. The Jewish Rabbins speak much of Samuel, "the angel of death"-- --who they supposed had the control of life, and was the great messenger employed in closing it. The Scriptures, it is believed, are silent on that point. But that Satan was the means of introducing "death into the world, and all our woe," no one can doubt; and over the whole subject, therefore, he may be said to have had power. To destroy that dominion; to rescue man; to restore him to life; to place him in a world where death is unknown; to introduce a state of things where not another one would ever die, was the great purpose for which the Redeemer came. What a noble object! What enterprise in the universe has been so grand and noble as this! Surely an undertaking that contemplates the annihilation of DEATH; that designs to bring this dark dominion to an end, is full of benevolence, and commends itself to every man as worthy of his profound attention and gratitude. What woes are caused by death in this world! They are seen everywhere. The earth is "arched with graves." In almost every dwelling death has been doing his work of misery. The palace cannot exclude him; and he comes unbidden into the cottage. He finds his way to the dwelling of ice in which the Esquimaux and the Greenlander live; to the tent of the Bedouin Arab, and the wandering Tartar; to the wigwam of the Indian, and to the harem of the Turk; to the splendid mansion of the rich, as well as to the abode of the poor. That reign of death has now extended near six thousand years, and will travel on to future times--meeting each generation, and consigning the young, the vigorous, the lovely, and the pure, to dust. Shall that gloomy reign continue forever? Is there no way to arrest it? Is there no place where death can be excluded? Yes: heaven --and the object of the Redeemer is to bring us there.

(a) "he himself also" Jn 1:14 (b) "through death" 1co 15:54

And deliver them. Not all of them in fact, though the way is open for all. This deliverance relates

(1.) to the dread of death. He came to free them from that.

(2.) From death itself--that is, ultimately to bring them to a world where death shall be unknown. The dread of death may be removed by the work of Christ, and they who had been subject to constant alarms on account of it may be brought to look on it with calmness and peace; and ultimately they will be brought to a world where it will be wholly unknown. The dread of death is taken away, or they are delivered from that, because

(a.) the cause of that dread--to wit, sin--is removed. 1Cor 15:54, 1Cor 15:55.

(b.) Because they are enabled to look to the world beyond with triumphant joy. Death conducts them to heaven. A Christian has nothing to fear in death; nothing beyond the grave. In no part of the universe has he any thing to dread, for God is his friend, and he will be his protector everywhere. On the dying bed; in the grave; on the way up to the judgment; at the solemn tribunal; and in the eternal world, he is under the eye and the protection of his Saviour--and of what should he be afraid?

Who through fear of death. From the dread of dying --that is, whenever they think of it, and they think of it so often as to make them slaves of that fear. This obviously means the natural dread of dying, and not particularly the fear of punishment beyond. It is that indeed which often gives its principal terror to the dread of death; but still the apostle refers here evidently to natural death--as an object which men fear. All men have, by nature, this dread of dying-- and perhaps some of the inferior creation have it also. It is certain that it exists in the heart of every man, and that God has implanted it there for some wise purpose. There is the dread

(1.) of the dying pang, or pain.

(2.) Of the darkness and gloom of mind that attends it.

(3.) Of the unknown world beyond--the "evil that we know not of."

(4.) Of the chilliness, and loneliness, and darkness of the grave.

(5.) Of the solemn trial at the bar of God.

(6.) Of the condemnation which awaits the guilty--the apprehension of future woe. There is no other evil that we fear so much as we do DEATH, and there is nothing more clear than that God intended that we should have a dread of dying. The REASONS why he designed this are equally clear.

(1.) One may have been to lead men to prepare for it-- which otherwise they would neglect.

(2.) Another, to deter them from committing self-murder where nothing else would deter them. Facts have shown that it was necessary that there should be some strong principle in the human bosom to prevent this crime, and even the dread of death does not always do it. So sick do men become of the life that God gave them; so weary of the world; so overwhelmed with calamity; so oppressed with disappointment and cares, that they lay violent hands on themselves, and rush unbidden into the awful presence of their Creator. This would occur more frequently by far than it now does, if it were not for the salutary fear of death which God has implanted in every bosom. The feelings of the human heart on this subject were never more accurately or graphically drawn than in the celebrated Soliloquy of Hamlet--

"to die ;--to sleep--. No more;--and by a sleep, to say we end The heart-ache, and the thousand natural shocks That flesh is heir to,--'tis a consummation Devoutly to be wished. To die--to sleep-- To sleep.--perchance to dream ;--ay, there's the rub; For in that sleep of death what dreams may come, When we have shuffled off this mortal coil, Must give us pause :--there's the respect That makes calamity of so long a life: For who would bear the whips and scorns of time,. The oppressor's wrong, the proud man's contumely, The pangs of despised love, the law's delay, The insolence of office, and the spurns That patient merit of the unworthy takes, When he himself might his quietus make With a bare bodkin. Who would fardels bear, To grunt and sweat under a weary life; But that the dread of something after death-- The undiscovered country from whose bourne No traveller returns--puzzles the will; And makes us rather bear those ills we have, Than fly to others that we know not of ? Thus conscience does make cowards of us all, And thus the native hue of resolution Is sicklied o'er with the pale east of thought; And enterprises of great pith and moment With this regard their currents turn awry, And lose the name of action." God designed that man should be deterred from rushing uncalled into his awful presence, by this salutary dread of death, and his implanting this feeling in the human heart is one of the most striking and conclusive proofs of a moral government over the world. This instinctive dread of death can be overcome only by religion --and then man does not NEED it to reconcile him to life. He becomes submissive to trials, he is willing to bear all that is laid on him. He resigns himself to the dispensations of Providence, and feels that life, even in affliction, is the gift of God, and is a valuable endowment. He now dreads self-murder as a crime of deep dye, and religion restrains him and keeps him by a more mild and salutary restraint than the dread of death. The man who has true religion is willing to live or to die; he feels that life is the gift of God, and that he will take it away in the best time and manner; and feeling this, he is willing to leave all in his hands, We may remark,

(1.) how much do we owe to religion! It is the only thing that will effectually take away the dread of death, and yet secure this point--to make man willing to live in all the circumstances where God may place him. It is possible that philosophy or stoicism may remove, to a great extent, the dread of death--but then it will be likely to make a man willing to take his life if he is placed in trying circumstances. Such an effect it had on Cato in Utica; and such an effect it had on Hume, who maintained that suicide was lawful, and that to turn a current of blood from its accustomed channel was of no more consequence than to change the course of any other fluid!

(2.) In what a sad condition is the sinner! Thousands there are who never think of death with composure, and who, all their life long, are subject to bondage through the fear of it. They never think of it if they can avoid it; and when it is forced upon them, it fills them with alarm. They attempt to drive the thought away. They travel; they plunge into business; they occupy the mind with trifles; they drown their fears in the intoxicating bowl: but all this tends only to make death more terrific and awful when the reality comes. If man were wise, he would seek an interest in that religion which, if it did nothing else, would deliver him from the dread of death; and the influence of the gospel in this respect, if it exerted no other, is worth to a man all the sacrifices and self-denials which it would ever require.

All their life-time subject to bondage. Slaves of fear; in a depressed and miserable condition, like slaves under a master. They have no freedom; no comfort; no peace. From this miserable state Christ comes to deliver man. Religion enables him to look calmly on death and the judgment, and to feel that all will be well.

(c) "through fear" Lk 1:74

For verily. Truly. He took not on him the nature of angels. Marg., He taketh not hold of angels, but of the seed of Abraham he taketh hold. The word here used--επιλαμβανεται; means, to take hold upon; to seize; to surprise; to take hold with a view to detain for one's self. Robinson. Then it means to take hold of one as by the hand--with a view to aid, conduct, or succour, Mk 8:23, Acts 23:19. It is rendered took, Mk 8:23, Lk 9:47; Lk 14:4, Acts 9:27, 17:19, 18:17, 21:30,33, 23:19, Heb 8:9; caught, Mt 14:31, Acts 16:19; take hold, Lk 20:20,26; lay hold, and laid hold, Lk 23:26, 1Timm 6:12. The general idea is that of seizing upon, or laying hold of any one--no matter what the object is--whether to aid, or to drag to punishment, or simply to conduct. Here it means to lay hold with reference to aid, or help; and the meaning is, that he did not seize the nature of angels, or take it to himself, with reference to rendering them aid, but he assumed the nature of man in order to aid him. He undertook the work of human redemption, and consequently it was necessary for him to be a man.

But he took on him the seed of Abraham. He came to help the descendants of Abraham, and consequently, as they were men, he became a man. Writing to Jews, it was not unnatural for the apostle to refer particularly to them as the descendants of Abraham, though this does not exclude the idea that he died for the whole human race. It was true that he came to render aid to the descendants of Abraham, but it was also true that he died for all. The fact that I love one of my children, and that I make provision for his education, and tell him so, does not exclude the idea that I love the others also, and that I may make to them a similar appeal when it shall be proper.

(1) "verily" "he taketh not hold of angels, but of the seed of Abraham he taketh hold.

For in that he himself, etc. Because he has suffered, he is able to sympathize with sufferers.

Being tempted. Or, being tried. The Greek word here used is more general in its meaning than the English word tempted. It means to put to the proof; to try the nature or character of; and this may be done either

(1.) by subjecting a person to afflictions or sufferings, that his true character may be tried--that it may be seen whether he has sincere piety and love to God; or

(2.) by allowing one to fall into temptation--properly so called--where some strong inducement to evil is presented to the mind, and where it becomes thus a trial of virtue. The Saviour was subjected to both these in as severe a form as was ever presented to men. His sufferings surpassed all others; and the temptations of Satan (Mt 4) were presented in the most alluring form in which he could exhibit them. Being proved or tried in both these respects, he showed that he had a strength of virtue which could bear all that could ever occur to seduce him from attachment to God; and at the same time to make him a perfect model for those who should be tried in the same manner.

He is able to succour, etc. This does not mean that he would not have had power to assist others if he had not gone through these sufferings, but that he is now qualified to sympathize with them from the fact that he has endured like trials. "He knows what sore temptations mean, For he has felt the same." The idea is that one who has himself been called to suffer, is able to sympathize with those who suffer; one who has been tempted, is able to sympathize with those who are tempted in like manner; one who has been sick is qualified to sympathize with the sick; one who has lost a child, can sympathize with him who follows his beloved son or daughter to the grave; one who has had some strong temptation to sin urged upon himself, can sympathize with those who are now tempted; one who has never been sick, or who has never buried a friend, or been tempted, is poorly qualified to impart consolations in such scenes. Hence it is, that ministers of the gospel are often--like their Master--much persecuted and afflicted, that they may be able to assist others, Hence they are called to part with the children of their love; or to endure long and painful sicknesses; or to pass through scenes of poverty and want, that they may sympathize with the most humble and afflicted of their flock. And they should be willing to endure all this; for

(1.) thus they are like their Master, (comp. Col 1:24, Php 3:10;) and

(2.) they are thus enabled to be far more extensively useful. Many a minister owes a large part of his usefulness to the fact that he has been much afflicted; and for those afflictions, therefore, he should unfeignedly thank God. The idea which is here expressed by the apostle; that one is enabled to sympathize with others from having himself suffered, was long since beautifully expressed by Virgil:-- "Me quoque per multos similis fortuna labores. Jactatam, hac demum voluit consistere terra. Non ignara mali, miseris succurrere disco." AEn. I. 628.

"For I myself, like you, have been distressed, Till heaven afforded me this place of rest: Like you, an alien in a land unknown, I learn to pity Woes so like my own." Dryden. Jesus is thus able to alleviate the sufferer. In all our temptations and trials let us remember

(1.) that he suffered more--infinitely more--than we can do, and that in all our sorrows we shall never reach what he endured. We enter no region of trial where he has not gone beyond us; we tread no dark and gloomy way where he has not gone before us.

(2.) Let us remember that he is to us a brother, for he "is not ashamed to call us brethren." He had a nature like ours; he condescended to appear as one of our race, with all the innocent propensities and passions of a man. What matchless condescension! And what an honour for us to be permitted to address him as an "elder brother," and to know that he feels a deep sympathy in our woes!

(3.) Let us then, in all times of affliction, look to him. Go not, suffering Christian, to philosophy; attempt not to deaden your feelings by the art of the Stoic; but go at once to the Saviour--the great, sympathizing High Priest, who is able to succour you--and rest your burdens on him. "His heart is made of tenderness, His soul is fill'd with love. "Touched with a sympathy within, He knows our feeble frame; He knows what sore temptations mean, For he has felt the same.

"Then let our humble faith address His mercy and his power; We shall obtain delivering grace, In every trying hour."

As if our apostle had said, Seeing Christ is so excellent in his person, and seeing the gospel has such a glorious author as the blessed Jesus let us take great heed that we esteem his person, revere his authority, reverence his ministry and message, and that our memories be not like leaking vessels, suffering the word at any time to slip and run from us.

Learn hence, 1. The consideration of the revelation of the gospel of the Son of God, is a powerful motive to an high estimation of it, Therefore we ought to give the more earnest heed; that is, knowing the excellency of his person, and the sublimity of his doctrine.

2. The true and only way of honouring our Lord Jesus Christ as the Son of God, is by diligent attendance and obedience to his word: where there is no faith in, nor love unto, Jesus Christ, the author and dispenser of the gospel.

3. There are sundry times and seasons wherin, and several ways and means whereby, men are in great danger of losing the word, if they attend not diligently to its preservation. Lest at any time; some lose the word in a time of prosperity, others in a time of persecution, some in a time of temptation.

4. The word heard is not lost without great sin, as well as with the inevitable ruin of the souls of men. If we suffer the word to slip out of our memories, that we forget it; out of our hearts, that we despise it; out of our lives, that we are disobedient to it; it is lost as to us, and will end in our loss, yea, in our ruin at the last.

5. The only way to prevent this sin and danger, under the word, is by a very diligent attendance upon it, and giving mor earnest heed to the things contained in it: we are to attend to the word before we hear, to bring us to it; to attend upon it in hearing, that it may be remembered by us; and after we have heard it, that it may be practised by us.

This consideration, that it is the word of Christ, the great an mighty God, the wisdom of the Father, that we are going forth to hear, will engage us to give the more earnest heed to the things we hear, lest at any time we should let them slip.

The apostle having set forth the transcendant dignity of Christ's person and office, and shown that he was a more excellent priest than Aaron, a more excellent king than Melchizedek, hereupon he infers, that such as despise the gospel, the doctrine of this blessed Jesus, are far mare inexcusable than those that were the transgressors of the law of Moses.

If the word spoken by angels were steadfast; that is if the law given by the ministry of angels was firm and inviolable, and all the transgressors of it were justly and severely punished; how can we escape perishing, if we neglect the gospel, which makes a discovery of that great salvation which was purchased by Christ for lost sinners?

The apostle's argument is drawn (a minoriad majus) from the less to the greater. Thus, if Almighty God was so severe against the violation of a far meaner institution, to wit the law given by the ministry and dispensation of angels; how can we escape that neglect to hear and obey the gospel, which makes a tender, yea, the only tender of salvation to a lost world?

Note here, 1. The great care which God Almighty takes to make lost sinners happy, namely by offering them a great salvation.

Note, 2. The great care which every one of us ought to take in order to our own happiness and salvation, and that is, not to neglect it.

Note, 3. The great guilt which they contract, and the inevitable punishment God will inflict on such as do neglect this great salvation, How shall they escape?

Learn hence, 1. That there is salvation; great in its author, Christ Jesus; great in the price paid for it, the blood of Jesus; great in regard of the evils it saves us from, sin, Satan, the curse of the law, death and hell; great in respect of the gracious privileges it interests believers in.

Learn, 2. That notwithstanding this salvation is so great, yet there are some that neglect it.

Learn, 3. That it is impossible for such neglecters to escape.

Quest. 1. What shall they not escape?

Ans. The curse of the law, the wrath of God, the sentence of Christ denounced and the sentence of Christ inflicted.

Quest. 2. Why shall they not escape?

Ans. Because such persons sin against the remedy, the only remedy, which the wisdom of God hath found out for man's recovery; nad accordingly the mouth of God hath spoken it, the hand of God hath written it, and the oath of God hath confirmed it, that such sunners shall not escape: such as sin against the remedy, must perish without the remedy.

Here we have a special reason assigned, why such as reject the gospel cannot escape divine wrath, because the gospel was first published and delivered by Jesus Christ; it was clearly, plainly, sweetly, and persuasively preached by himself first. The law was promulgated by angels, the gospel proclaimed by the Son of God, and afterwards by his apostles; and God confirmed their testimony by signs and wonders, by miraculous powers and gifts of the Holy Ghost: All which did signify God's approbation of their doctrine, and gave the world a confirmation of the truth and excellency of it, and consequently gave credibility to it.

Here note, That as the law of Moses was confirmed by miracles, so was the gospel of Jesus also: nay, herein this was superior to that. Moses wrought signs and wonders, but the gifts of the Holy Ghost were peculiar to the times of the Messiah, and were the proper confirmation of the gospel dispensation.

Yet note farther, That though the apostles had a power to work miracles, yet it was according to God's will, and not at their own pleasure; they could not work miracles when they pleased, not what they pleased: whence it was evident that not they, but God was the worker of them. And the more God's over-ruling will was seen in the miracles then, the greater confirmation have we of the doctrine now: Which (gospel) was at first spoken by the Lord, and was confirmed unto us by divers miracles and gifts of the Holy Ghost.

Still our apostle prosucutes his former design, which was to persuade the Hebrews, that more heed is to be given to the word of Christ, the doctrine of the gospel, than to the word or law delivered by angels, because God had given a greater authority to Christ than ever he did to the angels, as appears by putting the world to came in subjecton to Christ, and not to angels; yea, inasmuch as angels themselves are to be in subjection unto Christ, as a part of his kingdom, Unto the angels hath he not put into subjection the world to come? That is, the world of believers gathered out of all nations by the preaching of the gospel, is put under Christ's immediate power, and subject not to angels, but to Christ himself.

Learn hence, That it is the great privilege of the gospel-church, that it depends upon Christ as its immediate and only Head, and is not put in subjection to any other, either angels or men. The gospel-church was not put in subjection to angels in its first erection or institution, nor was it put into subjection unto angels, as to the rule and government of it when erected; but angels and saints are equally subjected unto Christ, who is both an head of vital influence, as also an head of authority, rule, and government to the whole church, and every member thereof.

Observe next, The proof which the apostle brings for this out of the Psalms, Ps 8:1-9 in which David breaks forth into admiration and wonder, at that glory and honour which God the Father put upon man at first in the work of creation, and next in the work of redemption: When the Son of God took the nature of man upon him, well might it then be said, Lord! What is man, that thou wert thus mindful of him, and the sons of men, that thy dear and only son did thus visit them:

Learn hence, 1. That such was the inconceivable love of Jesus Christ, the Son of God, towards the sons of men, that he was free and willing to condescend unto any condition for their benefit and salvation: He that was the Creator of angels, was willing, for our sakes, to be made lower than the angels, a little lower, that is, for a little time lower than the angels, namely, during the time of his humiliation.

Learn, 2. That this wonderful condescension of Christ to take the nature of man, his respect and care, his love and eternal admiration. Oh! What is man that thou art mindful of him, and crownest him with dignity and glory.

We had an account of the depth of our Lord's humiliation before, of the height of his exaltation now, all things are and shall be put under him: for though God has given Christ dominion over all things, and all things are subject to his power, yet he hath not as yet exercised his complete power in ruining all his enemies, and reducing all his people to subjection; and this will not be seen until the last saint to be converted, and until death, the last enemy, be destroyed.

But yet, in the mean time, Christ is exalted with great triumph to his kingdom in heaven, and there crowned with dignity and honour, and glory in heaven. It is easy to believe, that every thing shall be put under him that riseth up against him, in his own appointed time.

Observe here, 1. The wonderful humiliation and abasement, the examination and deep depression of the glorious Jesus; he was made for a little time lower than the angels; that is, he was made man, and mortal, and did suffer death.

Observe 2. The manner of our Lord's death, He tasted it, that is he died really and not in appearance only, he tasted it. Implying that he underwent the bitterness of it: he found out experimentally what death was by dying, as a man finds out the bitterness of a thing by tasting.

Again, he did but taste of it, he was not finally overcome and vanquished by it; he continued but a short time under it, it was not possible that he should be long holden of it; the dignity of his person rendered a short continuance of him under the power of death sufficient for our redemption.

Observe, 3. The persons for whom he tasted death, of died: for others, not for himself; that is, in their room and stead; he underwent that death in our stead, which we should have undergone in our own persons.

Observe, 4. The extent of Christ's death, he tasted death for every man; that is, Christ by his death has made God propitious to every man, made sin remissible, and every man saveable: The death of Christ renders God willing to be reconciled unto all sinners; faith renders him actually reconciled. The reason why every man doth not obtain salvation, is not for want of a sufficient propitiation.

Observe, 5. The moving cause which inclined God to deliver up Christ to death, and to transfer our punishment upon him, and that was his own grace, and free good-will, "That he by the grace of God should taste death for every man."

Observe, 6. The glorious reward of our Lord's sufferings with reference to himself, We see Jesus, for suffering of death, crowned with glory and honour. As Christ's meritorious sufferings for us, so shall our patient suffering for him be rewarded with the highest glory in heaven, The God of all grace who hath called us unto his eternal glory by Christ Jesus, after ye have suffered awhile, make ye perfect, &c. 1Pe 5:10

Observe here, 1. The gracious title given to Christ, the captain of our salvation; because the whole work of salvation, from first to last, our guidance and conduct through sin and suffering, unto glory and happiness, is committed to him. As a captain he conducts with care, he leads on with power, he discharges his trust with tenderness and love; he goes before us in obedience; in suffering through death, and into glory.

Observe, 2. That God made Jesus Christ the captain of our salvation perfect through suffering; that is, he was consecrated and set apart for the office of a complete priest by his own blood, when he offered himself without spot to God. Every Levitical priest was consecrated by the blood of a beast, sacrificed; Christ was consecrated by his own blood, for no other blood would be accepted. It is called the Father's act to consecrate and make him perfect; but indeed it was the Son's own immediate act; the Father's by designation and appointment, but his own by actual performance, offering himself through the eternal Spirit without spot.

Observe, 3. That Christ being consecrated and perfected through sufferings, hath consecrated the way of suffering for all that follow him to pass through it into glory.

Upon this consecration of the way of suffering by Christ Jesus, a believer's suffering becomes

1. Necessary and unavoidable; the head and the members must be made conformable to each other, Rom 8:29.

They are thereby made, 2. Useful and profitable: Christ has taken the curse out of the cross, and sanctified the cross to a special end and purpose; hereby likewise all sufferings for the gospel are,

3. Made honourable; no greater honour than to suffer for Christ, The apostles rejoiced that they had the honour to suffer shame for his name. Acts 5:41

And lastly, sufferings hereby are made safe to the sons of God, yea, more safe than prosperity by far. Gold is not consumed, but improved and preserved in the furnace.

Observe, 4. That such is the merit and desert of sin, and such the immutability and severity of the justice of God, that there was no way possible to bring sinners unto glory, but by the death and sufferings of the Son of God; or if possible, yet no other way so becoming God, it became him for whom are all things; and so expressive of his love and goodness to a lost world, it would have been unbecoming God, the supreme Governor of the world, to have passed by the desert of sin, without a satisfaction; therefore his wisdom contrived that grace should he exercised, and justice satisfied; that sin should be punished, and mercy magnified; that sinners should be saved, and the glory of God's attributes secured.

In these words, the union of Christ and us, by his participation of the same nature with us, is declared: he and we are all of one; that is, of one and the same nature, of one stock and original; it was the product of the wise, merciful, and righteous counsel of God, that the Saviour of men should have communion with them in their nature, that he might have to redeem them by his propinquity and alliance with them; Both he that sanctifieth, and they that are sanctified, are all of one.

Learn hence, 1. That the Lord Jesus Christ was, and ought to be of the same nature and stock with those whom he did redeem, and sanctify unto God. Divine justice required, that the same nature which had sinned should suffer for sin. The wisdom of God was pleased to redeem man: man must be redeemed by man: God as God could not die, therefore God becomes man, that he might be in a capacity to die; he that as man will redeem man, must be of the same nature with man. This Christ was, both by divine institution, and by a voluntary susception: He that sanctifieth, and they that are sanctified, are all of one.

Learn, 2. That Christ having taken our nature upon him, accounts it no disgrace to acknowledge and own us for his brethren; Christ will be ashamed of none of his brethren, but such are a shame unto him.

Learn, 3. That not withstanding the union of nature which is betwixt Christ and us, yet, in respect of our persons, ther is an inconceivable distance between him and us: so that it is a marvellous condescension in him to call us brethren.

Here note, That though Christ calls us brethren, yet it becomes us to call him Lord; and as such to adore and worship him, to glorify and serve him, to honour and obey him.

Observe here, 1. The reality of Christ's assuming the human nature asserted: As the children are partakers of flesh and blood, he also himself likewise took part of the same. Which is in effect the same he had asserted in the foregoing verse, that he that sanctifieth, and they that are sanctified, are all of one; that is, of one nature and original.

Observe, 2. A twofold reason assigned, why Christ thus condescendingly assumed the human nature, namely, that he might destroy the devil, who had the power of death, and deliver his people that were under the slavish fear of death.

Here note, 1. The devil described in a very formidiable manner, as one that had the power of death; not the supreme, but a subordinate, power of death; a power of death, as God's executioner to inflict it: the devil has the power of death, just as the hangman has the power of the gallows, to put those to death whom the judge condemns only.

Note, 2. Him that has thus the power of death, has Christ destroyed, that is disarmed and disabled; not destroyed his being, but disarmed him of his power and authority over the children of God.

Note, 3. That Christ did this by his own death: through death; that is, by his own dying, he destroyed him that had the power of death: it was upon the cross that he spoiled principalities and powers, and made a show of them openly; Christ by dying conquered death.

The second reason of Christ's appearing in our flesh and nature, was to deliver his people from the slavery and bondage of the sinful and servile fears of death.

Here note, 1. That there is a natural fear of death, which is not sinful. Art thou afraid of death? Thou wert not a man if thou didst not fear it: there cannot but be in nature an aversion to its own disolution; and nature will always act like itself.

Note, 2. That there is a servile, slavish fear of death, which hath both sin and torment in it; a fear of death as penal, and drawing after it everlasting punishment.

Note, 3. That unregenerate men, if a senseless stupidity has not benumbed them, and a spirit of slumber fallen upon them, are in bondage under the servile and slavish fear of death. It will daunt the stoutest man that ever lived to look upon death, when he can see nothing but hell beyond it.

Note, 4. That Jesus Christ, by dying, has freed all his children from this servile and tormenting fear of death.

1.Christ has taken away the true reason of the fear of death, namely, the curse and condemnation of the law of God. The sting of death is sin, and sin has it condemning power from the law.

2. Christ has assured believers that they shall not be losers, but gainers, yea, great gainers, by death; considering the private evils freed from, and the positive good they shall rest in.

It may be rendered from the original thus: He catched no hold on angels, but on man he catched hold. A metaphor taken from a person that catches hold of another who is falling down some deep and dangerous precipice, to his inevitable destruction: such a good and kind office did the Son of God for us, when he suffered angels to fall headlong from that state of happiness in which they were created, into that abyss and gulf of misery into which they had plunged themselves by their voluntary transgression: the like unto which man also has done, had he not been seasonably catched by the Son of God in the arms of preventing grace and mercy.

Learn, That it was not the angelical, but the human nature; it was the nature of fallen man, and not of lapsed angels, which the Son of God did vouchsafe to assume, and to take into a personal union with his Godhead.

Question. Why would not Christ take upon him the nature of angels?

1. Probably because they were the first transgressors, and God might judge it decent that the first breach of the divine law should be punished with death, to secure obedience for the future:

Or, 2. Because the angels sinned without a tempter, they had no superior rank of creatures already fallen, as man had, to seduce and draw them from their obedience to their Creator's will;

Or, 3. Because the angels sinned against more clear and convictive light and knowledge: there was nothing of weakness, deceit, or ignorance, to lessen the malignity of their sin; they did not sin by mispersuasion, but of purposed malice. But, after all, the reason why Christ took not hold on the angels, but on man, the seed of Abraham, must be ultimately resolved into the sovereignty of God's will, who will be merciful.

Lord!, why mercy, thy milder attribute, should be exercised towards man, and justice, thy severer attribute, be executed upon angels; why vessels of clay be chosen, and vessels of gold rejected, must be resolved into that love which passeth knowledge; and we shall never fully understand the riches of this discriminating grace, until thy dear Son shall appear at the great day, as their judge and our justifier. Then shall we feel the comfort of these words, That Christ took not upon him the nature of angels, but in the seed of Abraham.

In these two verses our apostle illustrates what he had taught before, and confirms his foregoing proposition concerning Christ's participating of flesh and blood, and acquaints us here with one special end of it, namely, to be such an High-priest as our exigencies and necessities did require: for we being persons obnoxious to temptations and sufferings of all sorts, the wisdom of God, and the nature of the thing, required it, that Christ, our great High-Priest, should in a special manner be able to relieve and help us: in order to this,

Observe, 1. How our apostle reports and re-asserts, that Christ was in all things, or every manner of way, made like unto his brethren; that is, he assumed the human nature, with all its essential properties, subjected to temptations and sufferings, but not to sin, for that would have been so far from conducing to the end aimed at, that it would have been utterly destructive of it. Had he been himself a sinner, he could never have satisfied the justice of God for our sins.

Observe, 2. The general end of Christ's conformity to his brethren: namely, That he might be a merciful and faithful High-priest. That he might be our priest, it was necessary that he should partake of our nature; for every High-priest for men must be taken from among men; this is not work for an angel, nor for God himself as such: and that he might be our merciful and faithful High-priest, he was subject to sufferings and temptations.

With great condolency and tender sympathy doth he exercise acts of mercy and compassion towards the human nature; and thus was he merciful, and with great condescension and care doth he take notice of all the concernments of his brethren under wants and sorrows, under all their temptations and sufferings: and thus is he our faithful as well as merciful High-priest.

Learn hence, That such was the unspeakable love of Christ towards his brethren, that he would refuse no condition of life, neither sufferings nor temptations, to fit him for the discharge of his office, which he had undertaken for them. Christ suffered, and was tempted, that he might succour them that are tempted: he suffered under all his temptations, but sinned in none; he suffered, being tempted, but sinned not being tempted.

Observe, 3. The special design and end of Christ's being our great High-priest: namely, To make reconciliation for the sins of the people.

From whence learn, That the principal work of our Lord Jesus Christ, as our great High-priest, and from which all other actings of his in that office do flow, was to make reconciliation or atonement for sin; his intercession in heaven is founded on earth. The Socinians, therefore, who deny the satisfaction of Christ, and his dying, as a propitiation or propitiatory sacrifice for sin, take from us our hopes and happiness; from Christ his office and honour; from God, his grace and glory; they do indeed allow of a reconciliation in words, but it is of men to God, and not of God to men.

They plead the expediency of our being reconciled to God by faith and obedience, but deny the necessity of God's being reconciled to us by sacrifice, satisfaction, and atonement; so resolved are these men to be as little as may be beholden to Jesus Christ, that rather than grant that he has made any reconciliation for us by his blood, they deny that there was any need of such a reconciliation at all, never considering the inflexibility of God's justice, nor the impartiality of his indignation against sin.

Oh! the depths of Satan! and, oh! the stupidity and blindness of those men that are taken captive by him at his pleasure!