Hebrews 5 commentary

The High Priest must be a man, a partaker of our nature. This shows that man had sinned. For God would not suffer sinful man to come to him alone. But every one is welcome to God, that comes to him by this High Priest; and as we value acceptance with God, and pardon, we must apply by faith to this our great High Priest Christ Jesus, who can intercede for those that are out of the way of truth, duty, and happiness; one who has tenderness to lead them back from the by-paths of error, sin, and misery. Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their services, that are called of God. This is applied to Christ. In the days of his flesh, Christ made himself subject to death: he hungered: he was a tempted, suffering, dying Jesus. Christ set an example, not only to pray, but to be fervent in prayer. How many dry prayers, how few wetted with tears, do we offer up to God! He was strengthened to support the immense weight of suffering laid upon him. There is no real deliverance from death but to be carried through it. He was raised and exalted, and to him was given the power of saving all sinners to the uttermost, who come unto God through him. Christ has left us an example that we should learn humble obedience to the will of God, by all our afflictions. We need affliction, to teach us submission. His obedience in our nature encourages our attempts to obey, and for us to expect support and comfort under all the temptations and sufferings to which we are exposed. Being made perfect for this great work, he is become the Author of eternal salvation to all that obey him. But are we of that number?

Dull hearers make the preaching of the gospel difficult, and even those who have some faith may be dull hearers, and slow to believe. Much is looked for from those to whom much is given. To be unskilful, denotes want of experience in the things of the gospel. Christian experience is a spiritual sense, taste, or relish of the goodness, sweetness, and excellence of the truths of the gospel. And no tongue can express the satisfaction which the soul receives, from a sense of Divine goodness, grace, and love to it in Christ.

1. For every high priest, etc. He compares Christ with the Levitical priests, and he teaches us what is the likeness and the difference between them; and the object of the whole discourse is, to show what Christ’s office really is, and also to prove that whatever was ordained under the law was ordained on his account. Hence the Apostle passes on at last to show that the ancient priesthood was abolished.

He first says that the priests were taken from among men; secondly, that they did not act a private part but for the whole people; thirdly, that they were not to come empty to appease God, but furnished with sacrifices; fourthly, that they were not to be exempt from human infirmities, that they might more readily succor the distressed; and lastly, that they were not presumptuously to rush into this office, and that then only was the honor legitimate when they were chosen and approved by God. We shall consider briefly each of these points.

We must first, however, expose the ignorance of those who apply these things to our time, as though there was at this day the same need of priests to offer sacrifices; at the same time there is no necessity for a long refutation. For what can be more evident than that the reality found in Christ is compared with its types, which, being prior in time, have now ceased? But this will appear more fully from the context. How extremely ridiculous then are they who seek by this passage to establish and support the sacrifice of the mass! I now return to the words of the Apostle.

Taken from among men, etc. This he says of the priests. It hence follows that it was necessary for Christ to be a real man; for as we are very far from God, we stand in a manner before him in the person of our priest, which could not be, were he not one of us. Hence, that the Son of God has a nature in common with us, does not diminish his dignity, but commends it the more to us; for he is fitted to reconcile us to God, because he is man. Therefore Paul, in order to prove that he is a Mediator, expressly calls him man; for had he been taken from among angels or any other beings, we could not by him be united to God, as he could not react down to us.

For men, etc. This is the second clause; the priest was not privately a minister for himself, but was appointed for the common good of the people. But it is of great consequence to notice this, so that we may know that the salvation of us all is connected with and revolves on the priesthood of Christ. The benefit is expressed in these words, ordains those things which pertain to God. They may, indeed, be explained in two ways, as the verb καθίσταται has a passive as well as an active sense. They who take it passively give this version, “is ordained in those things,” etc.; and thus they would have the preposition in to be understood; I approve more of the other rendering, that the high priest takes care of or ordains the things pertaining to God; for the construction flows better, and the sense is fuller. The former view is what is commonly taken, “is appointed;” and it comports with the subject in hand — the appointment of the priest, as it appears evident from what follows in verses 5 and 6. — Ed. But still in either way, what the Apostle had in view is the same, namely, that we have no intercourse with God, except there be a priest; for, as we are unholy, what have we to do with holy things? We are in a word alienated from God and his service until a priest interposes and undertakes our cause.

That he may offer both gifts, etc. The third thing he mentions respecting a priest is the offering of gifts. There are however here two things, gifts and sacrifices; the first word includes, as I think, various kinds of sacrifices, and is therefore a general term; but the second denotes especially the sacrifices of expiation. Still the meaning is, that the priest without a sacrifice is no peacemaker between God and man, for without a sacrifice sins are not atoned for, nor is the wrath of God pacified. Hence, whenever reconciliation between God and man takes place, this pledge must ever necessarily precede. Thus we see that angels are by no means capable of obtaining for us God’s favor, because they have no sacrifice. The same must be thought of Prophets and Apostles. Christ alone then is he, who having taken away sins by his own sacrifice, can reconcile God to us.

2. Who can, etc. This fourth point has some affinity to the first, and yet it may be distinguished from it; for the Apostle before taught us that mankind are united to God in the person of one man, as all men partake of the same flesh and nature; but now he refers to another thing, and that is, that the priest ought to be kind and gentle to sinners, because he partakes of their infirmities. The word which the Apostle uses, μετριοπαθεῖν is differently explained both by Greek and Latin interpreters. “The classic or philosophic use of the word μετριοπαθεῖν, may be briefly explained. The Stoics maintained that a man should be ἀπαθὴς, i.e., not subject to passions, such as anger, fear, hope, joy, etc. The Platonists on the other hand averred that a wise man should μετριοπαθὴς, moderate in his affections, and not ἀπαθὴς. The leading sense, then, or the word μετριοπαθεῖν, is to be moderate in our feelings or passions.” — Stuart.

But this is not exactly its meaning here. Schleusner, quoting the Greek Lexicographers, shows that it was used in the sense of being indulgent, or of acting kindly and forgivingly, or forebearingly; and this seems to be its meaning in this passage. The sentence is rendered by Macknight, “Being able to have a right measure of compassion on the ignorant and erring.” It may be rendered, “Being capable of duly feeling for the ignorant and the erring,” or the deceived, that is by sin. See as to the ignorant Leviticus 5:17-19; and as to the deceived by passions or interest, see Leviticus 6:1-7 — Ed. I, however, think that it simply means one capable of sympathy. All the things which are here said of the Levitical priests do not indeed apply to Christ; for Christ we know was exempt from every contagion of sin; he therefore differed from others in this respect, that he had no necessity of offering a sacrifice for himself. But it is enough for us to know that he bare our infirmities, though free from sin and undefiled. Then, as to the ancient and Levitical priests, the Apostle says, that they were subject to human infirmity, and that they made atonement also for their own sins, that they might not only be kind to others when gone astray, but also condole or sympathize with them. This part ought to be so far applied to Christ as to include that exception which he mentioned before, that is, that he bare our infirmities, being yet without sin. At the same time, though ever free from sin, yet that experience of infirmities before described is alone abundantly sufficient to incline him to help us, to make him merciful and ready to pardon, to render him solicitous for us in our miseries. The sum of what is said is, that Christ is a brother to us, not only on account of unity as to flesh and nature, but also by becoming a partaker of our infirmities, so that he is led, and as it were formed, to show forbearance and kindness. The participle, δυνάμενος is more forcible than in our common tongue, qui possit, “who can,” for it expresses aptness or fitness. The ignorant and those out of the way, or erring, he has named instead of sinners, according to what is done in Hebrew; for שגגה, shegage, means every kind of error or offense, as I shall have presently an occasion to explain.

4. And no man, etc. There is to be noticed in this verse partly a likeness and partly a difference. What makes an office lawful is the call of God; so that no one can rightly and orderly perform it without being made fit for it by God. Christ and Aaron had this in common, that God called them both; but they differed in this, that Christ succeeded by a new and different way and was made a perpetual priest. It is hence evident that Aaron’s priesthood was temporary, for it was to cease. We see the object of the Apostle; it was to defend the right of Christ’s priesthood; and he did this by showing that God was its author. But this would not have been sufficient, unless it was made evident that an end was to be put to the old in order that a room might be obtained for this. And this point he proves by directing our attention to the terms on which Aaron was appointed, for we are not to extend them further than God’s decree; and he will presently make it evident how long God had designed this order to continue. Christ then is a lawful priest, for he was appointed by God’s authority. What is to be said of Aaron and his successors? That they had as much right as was granted them by the Lord, but not so much as men according to their own fancy concede to them.

But though this has been said with reference to what is here handled, yet we may hence draw a general truth, — that no government is to be set up in the Church by the will of men, but that we are to wait for the command of God, and also that we ought to follow a certain rule in electing ministers, so that no one may intrude according to his own humor. Both these things ought to be distinctly noticed for the Apostle here speaks not of persons only, but also of the office itself; nay, he denies that the office which men appoint without God’s command is lawful and divine. For as it appertains to God only to rule his Church, so he claims this right as his own, that is, to prescribe the way and manner of administration. I hence deem it as indisputable, that the Papal priesthood is spurious; for it has been framed in the workshop of men. God nowhere commands a sacrifice to be offered now to him for the expiation of sins; nowhere does he command priests to be appointed for such a purpose. While then the Pope ordains his priests for the purpose of sacrificing, the Apostle denies that they are to be counted lawful priests; they cannot therefore be such, except by some new privilege they exalt themselves above Christ, for he dared not of himself to take upon him this honor, but waited for the command of the Father.

This also ought to be held good as to persons, that no individual is of himself to seize on this honor without public authority. I speak now of offices divinely appointed. At the same time it may sometimes be, that one, not called by God, is yet to be tolerated, however little he may be approved, provided the office itself be divine and approved by God; for many often creep in through ambition or some bad motives, whose call has no evidence; and yet they are not to be immediately rejected, especially when this cannot be done by the public decision of the Church. For during two hundred years before the coming of Christ the foulest corruptions prevailed with respect to the priesthood, yet the right of honor, proceeding from the calling of God, still continued as to the office itself; and the men themselves were tolerated, because the freedom of the Church was subverted. It hence appears that the greatest defect is the character of the office itself, that is, when men of themselves invent what God has never commanded. The less endurable then are those Romish sacrificers, who prattle of nothing but their own titles, that they may be counted sacred, while yet they have chosen themselves without any authority from God.

5. Thou art my Son, etc. This passage may seem to be far­fetched; for though Christ was begotten of God the Father, he was not on this account made also a priest. But if we consider the end for which Christ was manifested to the world, it will plainly appear that this character necessarily belongs to him. We must however bear especially in mind what we said on the first chapter; that the begetting of Christ, of which the Psalmist speaks, was a testimony which the Father rendered to him before men. Therefore the mutual relation between the Father and the Son is not what is here intended; but regard is rather had to men to whom he was manifested. Now, what sort of Son did God manifest to us? One indued with no honor, with no power? Nay, one who was to be a Mediator between himself and man; his begetting then included his priesthood. This passage, “Thou art my Son,” etc., in this place, is only adduced to show that Christ was the Son of God: Christ did not honor or magnify or exalt himself, (for so δοξάζω means here,) but he who said to him, “Thou art my son,” etc., did honor or exalt him. This is the meaning of the sentence. The verse may thus be rendered, —

5. So also Christ, himself he did not exalt to be a high priest, but he who had said to him, “My son art thou, I have this day begotten thee.”

It is the same as though he had said, “Christ did not make himself a high priest but God.” And the reason why he speaks of God as having said “My Son,” etc., seems to be this, — to show that he who made him king (for the reference in Psalm 2 is to his appointment as a king) made him also a high priest. And this is confirmed by the next quotation from Psalm 110; for in the first verse he is spoken of as a king, and then in verse 4 his priesthood is mentioned. — Ed.

6 As he saith in another place, or, elsewhere, etc. Here is expressed more clearly what the Apostle intended. This is a remarkable passage, and indeed the whole Psalm from which it is taken; for there is scarcely anywhere a clearer prophecy respecting Christ’s eternal priesthood and his kingdom. And yet the Jews try all means to evade it, in order that they might obscure the glory of Christ; but they cannot succeed. They apply it to David, as though he was the person whom God bade to sit on his right hand; but this is an instance of extreme effrontery; for we know that it was not lawful for kings to exercise the priesthood. On this account, Uzziah, that is, for the sole crime of intermeddling with an office that did not belong to him, so provoked God that he was smitten with leprosy. (2 Chronicles 26:18.) It is therefore certain that neither David nor any one of the kings is intended here.

If they raise this objection and say, that princes are sometimes called כהניםcohenim, priests, I indeed allow it, but I deny that the word can be so understood here. For the comparison here made leaves nothing doubtful: Melchisedec was God’s priest; and the Psalmist testifies that that king whom God has set on his right hand would be a |kohen| according to the order of Melchisedec. Who does not see that this is to be understood of the priesthood? For as it was a rare and almost a singular thing for the same person to be a priest and a king, at least an unusual thing among God’s people, hence he sets forth Melchisedec as the type of the Messiah, as though he had said, “The royal dignity will not prevent him to exercise the priesthood also, for a type of such a thing has been already presented in Melchisedec.” And indeed all among the Jews, possessed of any modesty, have conceded that the Messiah is the person here spoken of, and that his priesthood is what is commended.

What is in Greek, κατὰ τάξιν according to the order, is in Hebrew, על-דברתי ol-deberti, and means the same, and may be rendered, “according to the way” or manner: and hereby is confirmed what I have already said, that as it was an unusual thing among the people of God for the same person to bear the office of a king and of a priest, an ancient example was brought forward, by which the Messiah was represented. The rest the Apostle himself will more minutely set forth in what follows.

Hebrews Chapter 5:7-11

7. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

7. Qui in diebus carnis suae, quum et precationes et supplicationes obtulisset cum clamore valido et lachrymis ei qui poterat eum ex morte servare, et exauditus esset ex suo metu:

8. Though he were a Son, yet learned he obedience by the things which he suffered;

8. Tametsi Filius erat, didicit ex iis quae passus est, obedientiam;

9. And being made perfect, he became the author of eternal salvation unto all them that obey him;

9. Et sanctificatus omnibus qui illi obediunt, factus fuit causa aeternae salutis,

10. Called of God an high priest after the order of Melchisedec.

10. Cognominatus a Deo sacerdos secundum ordinem Melchisedec:

11. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

11. De quo nobis multus sermo et difficilis explicatu, quandoquidem tardi facti estis auribus.

7. Who in the days, etc. As the form and beauty of Christ is especially disfigured by the cross, while men do not consider the end for which he humbled himself, the Apostle again teaches us what he had before briefly referred to, that his wonderful goodness shines forth especially in this respect, that he for our good subjected himself to our infirmities. It hence appears that our faith is thus confirmed, and that his honor is not diminished for having borne our evils.

He points out two causes why it behooved Christ to suffer, the proximate and the ultimate. The proximate was, that he might learn obedience; and the ultimate, that he might be thus consecrated a priest for our salutation.

The days of his flesh no doubt mean his life in this world. It hence follows, that the word flesh does not signify what is material, but a condition, according to what is said in 1 Corinthians 15:50, “Flesh and blood shall not inherit the kingdom of God.” Rave then do those fanatical men who dream that Christ is now divested of his flesh, because it is here intimated that he has outlived the days of his flesh for it is one thing to be a real man, though endued with a blessed immortality; it is another thing to be liable to those human sorrows and infirmities, which Christ sustained as long as he was in this world, but has now laid aside, having been received into heaven.

Let us now look into the subject. Christ who was a Son, who sought relief from the Father and was heard, yet suffered death, that thus he might be taught to obey. There is in every word a singular importance. By days of the flesh he intimates that the time of our miseries is limited, which brings no small alleviation. And doubtless hard were our condition, and by no means tolerable, if no end of suffering were set before us. The three things which follow bring us also no small consolations; Christ was a Son, whom his own dignity exempted from the common lot of men, and yet he subjected himself to that lot for our sakes: who now of us mortals can dare refuse the same condition? Another argument may be added, — though we may be pressed down by adversity, yet we are not excluded from the number of God’s children, since we see him going before us who was by nature his only Son; for that we are counted his children is owing only to the gift of adoption by which he admits us into a union with him, who alone lays claim to this honor in his own right.

When he had offered up prayers, etc. The second thing he mentions respecting Christ is, that he, as it became him, sought a remedy that he might be delivered from evils; and he said this that no one might think that Christ had an iron heart which felt nothing; for we ought always to consider why a thing is said. Had Christ been touched by no sorrow, no consolation could arise to us from his sufferings; but when we hear that he also endured the bitterest agonies of mind, the likeness becomes then evident to us. Christ, he says, did not undergo death and other evils because he disregarded them or was pressed down by no feeling of distress, but he prayed with tears, by which he testified the extreme anguish of his soul. “Prayers and supplications” are nearly of the same meaning; the first word means a request, a petition, strictly a prayer; and the last an earnest or humble entreaty. The last word is found only here in the New Testament; once in the Septuagint, in Job 41:3; and once in the Apocrypha, 2 Macc. 9:18. Hesychius, as quoted by Schleusner, gives παράκλησις, request, entreaty, as its meaning: it comes from ἱκέτης, a suppliant. The word ἱκετηρία, which is here used means first an olive branch wrapped in wool, carried by suppliants as a symbol of entreaty and hence used often in the sense of entreaty and supplication. — Ed. Then by tears and strong crying the Apostle meant to express the intensity of his grief, for it is usual to show it by outward symptoms; nor do I doubt but that he refers to that prayer which the Evangelists mention, “Father, if it be possible, let this cup pass from me,” (Matthew 26:42; Luke 22:42;) and also to another, “My God, my God, why hast thou forsaken me?” (Matthew 27:46.) For in the second instance mention is made by the evangelists of strong crying; and in the first it is not possible to believe that his eyes were dry, since drops of blood, through excessive grief, flowed from his body. It is indeed certain that he was reduced to great straits; and being overwhelmed with real sorrows, he earnestly prayed his Father to bring him help. Stuart on this passage very justly observes, “If Jesus died as a common virtuous suffered, and merely as a martyr to the truth, without any vicarious suffering laid upon him, then is his death a most unaccountable event in respect to the manner of his behavior while suffering it; and it must be admitted that multitudes of humble, sinful, meek and very imperfect disciples of Christianity have surpassed their Master in the fortitude, and collected firmness and calm complacency which are requisite to triumph over the pangs of a dying hour. But who can well believe this? Or who can regard Jesus as a simple sufferer in the ordinary way upon the cross, and explain the mysteries of his dreadful horror before and during the hours of crucifixion?”

What is referred to is certainly inexplicable, except we admit what is often and in various ways plainly taught us in God’s word, that Christ died for our sins. — Ed.

And what application is to be made of this? Even this, that whenever our evils press upon us and overwhelm us, we may call to mind the Son of God who labored under the same; and since he has gone before us there is no reason for us to faint. We are at the same time reminded that deliverance from evils can be found from no other but from God alone, and what better guidance can we have as to prayer than the example of Christ? He betook himself immediately to the Father. And thus the Apostle indicates what ought to be done by us when he says that he offered prayers to him who was able to deliver him from death; for by these words he intimates that he rightly prayed, because he fled to God the only Deliverer. His tears and crying recommend to us ardor and earnestness in prayer, for we ought not to pray to God formally, but with ardent desires.

And was heard, etc. Some render the following words, “on account of his reverence” or fears but I wholly differ from them. In the first place he puts the word alone ἐυλαθείας without the possessive “his”; and then there is the preposition ἀπὸ “from,” not ὑπὲρ “on account of,” or any other signifying a cause or a reason. As, then, εὐλάθεια means for the most part fear or anxiety, I doubt not but that the Apostle means that Christ was heard from that which he feared, so that he was not overwhelmed by his evils or swallowed up by death. For in this contest the Son of God had to engage, not because he was tried by unbelief, the source of all our fears, but because he sustained as a man in our flesh the judgment of God, the terror of which could not have been overcome without an arduous effort. Chrysostom interprets it of Christ’s dignity, which the Father in a manner reverenced; but this cannot be admitted. Others render it “piety.” But the explanation I have given is much more suitable, and requires no long arguments in its favor. The idea of the effect of hearing, that is deliverance, is no doubt included in εἰσακουσθεὶς, “having been heard,” as it is sometimes in the corresponding word in Hebrew; so that Stuart is justified in the rendering it delivered, — “and being delivered from that which he feared.” It is rendered the same by Macknight, “and being delivered from fear.” Both Beza and Grotius render the last word fear; and this is its meaning as used in the Septuagint. — Ed

Now he added this third particular, lest we should think that Christ’s prayers were rejected, because he was not immediately delivered from his evils; for at no time was God’s mercy and aid wanting to him. And hence we may conclude that God often hears our prayers, even when that is in no way made evident. For though it belongs not to us to prescribe to him as it were a fixed rule, nor does it become him to grant whatsoever requests we may conceive in our minds or express with our tongues, yet he shows that he grants our players in everything necessary for our salvation. So when we seem apparently to be repulsed, we obtain far more than if he fully granted our requests.

But how was Christ heard from what he feared, as he underwent the death which he dreaded? To this I reply, that we must consider what it was that he feared; why was it that he dreaded death except that he saw in it the curse of God, and that he had to wrestle with the guilt of all iniquities, and also with hell itself? Hence was his trepidation and anxiety; for extremely terrible is God’s judgment. He then obtained what he prayed for, when he came forth a conqueror from the pains of death, when he was sustained by the saving hand of the Father, when after a short conflict he gained a glorious victory over Satan, sin, and hell. Thus it often happens that we ask this or that, but not for a right end; yet God, not granting what we ask, at the same time finds out himself a way to succor us.

8. Yet learned he obedience, etc. The proximate end of Christ’s sufferings was thus to habituate himself to obedience; not that he was driven to this by force, or that he had need of being thus exercised, as the case is with oxen or horses when their ferocity is to be tamed, for he was abundantly willing to render to his Father the obedience which he owed. But this was done from a regard to our benefit, that he might exhibit to us an instance and an example of subjection even to death itself. It may at the same time be truly said that Christ by his death learned fully what it was to obey God, since he was then led in a special manner to deny himself; for renouncing his own will, he so far gave himself up to his Father that of his own accord and willingly he underwent that death which he greatly dreaded. The meaning then is that Christ was by his sufferings taught how far God ought to be submitted to and obeyed.

It is then but right that we also should by his example be taught and prepared by various sorrows, and at length by death itself, to render obedience to God; nay, much more necessary is this in our case, for we have a disposition contumacious and ungovernable until the Lord subdues us by such exercises to bear his yoke. This benefit, which arises from the cross, ought to allay its bitterness in our hearts; for what can be more desirable than to be made obedient to God? But this cannot be effected but by the cross, for in prosperity we exult as with loose reins; nay, in most cases, when the yoke is shaken off, the wantonness of the flesh breaks forth into excesses. But when restraint is put on our will, when we seek to please God, in this act only does our obedience show itself; nay, it is an illustrious proof of perfect obedience when we choose the death to which God may call us, though we dread it, rather than the life which we naturally desire.

9. And being made perfect, or sanctified, etc. Here is the ultimate or the remoter end, as they call it, why it was necessary for Christ to suffer: it was that he might thus become initiated into his priesthood, as though the Apostle had said that the enduring of the cross and death were to Christ a solemn kind of consecration, by which he intimates that all his sufferings had a regard to our salvation. It hence follows, that they are so far from being prejudicial to his dignity that they are on the contrary his glory; for if salvation be highly esteemed by us, how honorably ought we to think of its cause or author? For he speaks not here of Christ only as an example, but he ascends higher, even that he by his obedience has blotted out our transgressions. He became then the cause of salvation, because he obtained righteousness for us before God, having removed the disobedience of Adam by an act of an opposite kind, even obedience.

Sanctified suits the passage better than “made perfect.” The Greek word τελειωθεὶς means both; but as he speaks here of the priesthood, he fitly and suitably mentions sanctification. And so Christ himself speaks in another place, “For their sakes I sanctify myself.” (John 17:19.) It hence appears that this is to be properly applied to his human nature, in which he performed the office of a priest, and in which he also suffered. The word τελειωθεὶς, means here the same as in chapter 2:10. Stuart gives it the same meaning here as in the former passage, “Then when exalted to glory,” etc.; but this does not comport with what follows, for it was not his exaltation to glory that qualified him to be “the author (or the causer or effecter) of eternal salvation,” but his perfect or complete work in suffering, by his having completely and perfectly performed the work of atonement. And that his suffering in obedience to God’s will, even his vicarious suffering, is meant here, appears also from the following reference to his being a priest after the order of Melchisedec. The meaning then seems to be, that Christ having fully completed his work as a priest, and that by suffering, became thereby the author of eternal salvation. — Ed

To all them that obey him. If then we desire that Christ’s obedience should be profitable to us, we must imitate him; for the Apostle means that its benefit shall come to none but to those who obey. But by saying this he recommends faith to us; for he becomes not ours, nor his blessings, except as far as we receive them and him by faith. He seems at the same time to have adopted a universal term, all, for this end, that he might show that no one is precluded from salvation who is but teachable and becomes obedient to the Gospel of Christ.

10. Called of God, or named by God, etc. As it was necessary that he should pursue more at large the comparison between Christ and Melchisedec, on which he had briefly touched, and that the mind of the Jews should be stirred up to greater attention, he so passes to a digression that he still retails his argument.

11. He therefore makes a preface by saying that he had many things to say, but that they were to prepare themselves lest these things should be said in vain. He reminds them that they were hard or difficult things; not indeed to repel them, but to stimulate them to greater attention. For as things that are easily understood render us slothful, so we become more keenly bent on hearing when anything obscure is set before us. He however states that the cause of the difficulty was not in the subject but in themselves. And indeed the Lord speaks to us so clearly and without any obscurity, that his word is rightly called our light; but its brightness become dim through our darkness. The literal rendering is “Of whom we have many a word to say, and hardly explainable,” or hard to be explained. This hardness of explanation was however owing to their dullness of comprehension, as Calvin justly observes. “Hard to be uttered” of our version is not correct; nor is “hard to be understood” of Doddridge right. Macknight gives the true meaning, “difficult to be explained.” Beza’s is the same. The reason is added “Since dull (or sluggish) ye are become in ears,” or in hearings. To be dull in ears is to be inattentive; but to be sluggish in ears seems to mean stupidity, slowness of comprehension. The latter is evidently meant here; that is, a tardiness or slowness in understanding. To hear with the ear is in the language of Scripture to understand. (Matthew 11:15; John 8:43; 1 Corinthians 14:2.) Hence to be sluggish in ears is to be slow or tardy in understanding the Word of God. Stuart therefore gives the sense, “Since ye are dull of apprehension.” — Ed. This happens partly through our dullness and partly through our sloth; for though we are very dull to understand the truth of God, yet there is to be added to this vice the depravity of our affections, for we apply our minds to vanity rather than to God’s truth. We are also continually impeded either by our perverseness, or by the cares of the world, or by the lusts of our flesh. Of whom does not refer to Christ, but to Melchisedec; yet he is not referred to as a private man, but as the type of Christ, and in a manner personating him.

Hebrews Chapter 5:12-14

12. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

12. Nam quum debeatis esse doctores pro ratione temporis, rursum opus habetis, ut quis vos doceat elementa initii sermonum Dei; et facti estis ii quibus lacte opus sit et non solido cibo.

13. For every one that useth milk is unskillful in the word of righteousness: for he is a babe.

13. Nam quisquis lactis est particeps, imperitus est sermonis justitae, infans est enim.

14. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

14. Perfectorum vero est solidus cibus, qui propter assuetudinem sensus habent exercitatos ad discretionem boni et mali.

12. For when for the time ye ought, etc. This reproof contains in it very sharp goads to rouse the Jews from their sloth. He says that it was unreasonable and disgraceful that they should still continue in the elements, in the first rudiments of knowledge, while they ought to have been teachers. “You ought,” he says, “to have been the instructors of others, but ye are not even disciples capable of comprehending an ordinary truth; for ye do not as yet understand the first rudiments of Christianity.” That he might, however, make them the more ashamed of themselves, he mentions the “first principles,” or the elements of the beginning of God’s words, as though he had said, You do not know the alphabet. We must, indeed, learn through life; for he alone is truly wise who owns that he is very far from perfect knowledge; but we ought still to profit so much by learning as not to continue always in the first principles. Nor are we to act in such a way, that what is said by Isaiah should be verified in us,

“There shall be to you a precept on precept, a precept on precept,” etc. (Isaiah 28:10;)

but we ought, on the contrary, so to exert ourselves, that our progress may correspond to the time allowed us.

Doubtless, not only years, but days also, must be accounted for; so that every one ought to strive to make progress; but few there are who summon themselves to an account as to past time, or who show any concern for the future. We are, therefore, justly punished for our sloth, for most of us remain in elements fitted for children. We are further reminded, that it is the duty of every one to impart the knowledge he has to his brethren; so that no one is to retain what he knows to himself, but to communicate it to the edification of others. Our version of this clause is very literal and compact, and sufficiently plain, “For when for the time ye ought to be teachers.” Its elegance and conciseness are not retained either by Macknight or by Stuart. What is implied in the words, “for the time,” is sufficiently evident without being expressed. As to the following sentence, “Ye have need,” etc., some difficulty has been found in the construction. I render it as follows, “Ye have again need of this — that some one should teach you the first principles of the oracles of God.” I take τίνα to be accusative before “teach.” The word “oracles” is used by Peter in the same sense, as designating the doctrines of the Gospels, 1 Peter 4:11. — Ed

Such as have need of milk. Paul uses the same metaphor in 1 Corinthians 3:2; and he reproaches the Corinthians with the same fault with what is mentioned here, at least with one that is very similar; for he says, that they were carnal and could not bear solid food. Milk then means an elementary doctrine suitable to the ignorant. Peter takes the word in another sense, when he bids us to desire the milk that is without deceit, (1 Peter 2:2;) for there is a twofold childhood, that is, as to wickedness, and as to understanding; and so Paul tells us, “Be not children in understanding, but in wickedness.” (1 Corinthians 14:20.) They then who are so tender that they cannot receive the higher doctrine, are by way of reproach called children.

For the right application of doctrines is to join us together, so that we may grow to a perfect manhood, to the measure of full age, and that we should not be like children, tossed here and there, and carried about by every wind of doctrine. (Ephesians 4:14.) We must indeed show some indulgence to those who have not yet known much of Christ, if they are not capable as yet of receiving solid food, but he who has had time to grow, if he till continues a child, is not entitled to any excuse. We indeed see that Isaiah brands the reprobate with this mark, that they were like children newly weaned from the breasts. (Isaiah 28:9.) The doctrine of Christ does indeed minister milk to babes as well as strong meat to adults; but as the babe is nourished by the milk of its nurse, not that it may ever depend on the breast, but that it may by degrees grow and take stronger food; so also at first we must suck milk from Scripture, so that we may afterwards feed on its bread. The Apostle yet so distinguishes between milk and strong food, that he still understands sound doctrine by both, but the ignorant begin with the one, and they who are well­taught are strengthened by the other.

13. For every one who uses milk, or, who partakes of milk, etc. He means those who from tenderness or weakness as yet refuse solid doctrine; for otherwise he who is grown up is not averse to milk. But he reproves here an infancy in understanding, such as constrains God even to prattle with us. He then says, that babes are not fit to receive the word of righteousness, understanding by righteousness the perfection of which he will presently speak. This is the view of Grotius and others, but some regard “the word of righteousness” as a paraphrasis for the Gospel; and Stuart renders it, “the word of salvation.” Dr. Owen says that the Gospel is called “the word of righteousness,” because it reveals the righteousness of God, Romans 1:17. It may also be so called, because it reveals and contains the truth, the full truth, partly revealed previously. The word “righteousness” has this meaning both in the Old and New Testaments. See Psalm 3:4; Isaiah 45:19, 23; and Matthew 21:23, 2 Corinthians 11:15. “The ministers of righteousness” in the last text are opposed to false ministers. — Ed. For the Apostle does not here, as I think, refer to the question, how we are justified before God, but takes the word in a simpler sense, as denoting that completeness of knowledge which leads to perfection, which office Paul ascribes to the Gospel in his epistle to the Colossians, 1:28; as though he had said, that those who indulge themselves in their ignorance preclude themselves from a real knowledge of Christ, and that the doctrine of the Gospel is unfruitful in them, because they never reach the goal, nor come even near it.

14. Of full age, or perfect, etc. He calls those perfect who are adults; he mentions them in opposition to babes, as it is done in 1 Corinthians 2:6; 14:20; Ephesians 4:13. For the middle and manly age is the full age of human life; but he calls those by a figure men in Christ; who are spiritual. And such he would have all Christians to be, such as have attained by continual practice a habit to discern between good and evil. For he cannot have been otherwise taught aright in the truth, except we are fortified by his protection against all the falsehoods and delusions of Satan; for on this account it is called the sword of the Spirit. And Paul points out this benefit conferred by sound doctrine when he says, “That we may not be carried about by every wind of doctrine.” (Ephesians 4:14.) And truly what sort of faith is that which doubts, being suspended between truth and falsehood? Is it not in danger of coming to nothing every moment?

But not satisfied to mention in one word the mind, he mentions all the senses, in order to show that we are ever to strive until we be in every way furnished by God’s word, and be so armed for battle, that Satan may by no means steal upon us with his fallacies. The word for “senses” means literally the organs of the senses, such as the eyes, the ears, etc., but here as signifying the senses themselves, as seeing, hearing, tasting, and smelling, by means of which those grown up are enabled by long experience to know what is good and wholesome for them, and also what is bad and injurious. By this comparison, which is here carried out fully, he intimates that the grown up in Christian truth attain by the habit of exercising all the senses or faculties of their minds, a capacity to distinguish between good and evil, between truth and error, in religion.

The doctrine of reserve cannot be drawn from this passage; for though the Apostle says that they were not capable, owing to their sloth, or taking strong food, he yet lays it before them. — Ed.

It hence appears what sort of Christianity there is under the Papacy, where not only the grossest ignorance is commended under the name of simplicity, but where the people are also most rigidly prevented from seeking real knowledge; nay, it is easy to judge by what spirit they are influenced, who hardly allow that to be touched which the Apostle commands us to handle continually, who imagine that a laudable neglect which the Apostle here so severely reproves, who take away the word of God, the only rule of discerning rightly, which discerning he declares to be necessary for all Christians! But among those who are freed from this diabolical prohibition and enjoy the liberty of learning, there is yet often no less indifference both as to hearing and reading. When thus we exercise not our powers, we are stupidly ignorant and void of all discernment.

CHAPTER 6

Hebrews Chapter 6:1-2

1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

1. Quare omisso sermone principii Christi, ad perfectionem feramur, non jacentes rursum fundamentum poenitentiae ab operibus mortuis et fidei in Deum.

2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

2. (Baptismatum doctrinae et impositionis manuum) et resurrectionis mortuorum et judicii aeterni.

CHAPTER 5

He 5:1-14. Christ's High Priesthood; Needed Qualifications; Must Be a Man; Must Not Have Assumed the Dignity Himself, but Have Been Appointed by God; Their Low Spiritual Perceptions a Bar to Paul's Saying All He Might on Christ's Melchisedec-like Priesthood.

1. For--substantiating He 4:15.

every--that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.

taken from among men--not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (He 2:14, 16). Being "from men," He can be "for (that is, in behalf of, for the good of) men."

ordained--Greek, "constituted," "appointed."

both gifts--to be joined with "for sins," as "sacrifices" is (the "both ... and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].

2. Who can--Greek, "being able"; not pleasing himself (Ro 15:3).

have compassion--Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (He 10:28).

ignorant--sins not committed in resistance of light and knowledge, but as Paul's past sin (1Ti 1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.

out of the way--not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.

infirmity--moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.

3. by reason hereof--"on account of this" infirmity.

he ought ... also for himself, to offer for sins--the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people ... on account of sins."

4. no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (He 13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.

5. glorified not himself--did not assume the glory of the priestly office of Himself without the call of God (Joh 8:54).

but he that said--that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (He 10:5-9). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (2Sa 8:18). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God (He 5:10), as Priest.

6. He is here called simply "Priest"; in He 5:5, "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [Bengel]. "The order of Melchisedec" is explained in He 7:15, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zec 6:13. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.

7. in the days of his flesh--(He 2:14; 10:20). He 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.

when he had offered--rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (He 5:5), but was appointed thereto by the Father.

prayers and supplications--Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God ... probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mt 26:39) [Bengel].

with strong crying and tears--The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mt 26:37, "sorrowful and very heavy." Mr 14:33; Lu 22:44, "in an agony He prayed more earnestly ... His sweat ... great drops of blood falling down to the ground." Psa 22:1 ("roaring ... cry"), Psa 22:2, 19, 21, 24; 69:3, 10, "I wept."

able to save him from death--Mr 14:36, "All things are possible unto Thee" (Joh 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.

heard in that he feared--There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Psa 22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense He 12:28 uses the noun, and He 11:7 the verb. Alford somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [Trench]. This fully agrees with Jesus' spirit, "If it be possible ... nevertheless not My will, but Thy will be done"; and with the context, He 5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified He 5:4, "No man taketh this honor unto himself." Alford well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.

8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Mt 26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare Php 2:6-8, "equal with God, but ... took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.

9. made perfect--completed, brought to His goal of learning and suffering through death (He 2:10) [Alford], namely, at His glorious resurrection and ascension.

author--Greek, "cause."

eternal salvation--obtained for us in the short "days of Jesus' flesh" (He 5:7; compare He 5:6, "for ever," Is 45:17).

unto all ... that obey him--As Christ obeyed the Father, so must we obey Him by faith.

10. Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (He 5:9). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.

11. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At He 6:20 he resumes the comparison of Christ to Melchisedec.

hard to be uttered--rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (He 13:22). In the "we," Paul, as usual, includes Timothy with himself in addressing them.

ye are--Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT Jerusalem were dull in spiritual things, and legal in spirit, appears from Ac 21:20-24, where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on He 5:12, on "for the time").

12. for the time--considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.

which be the first principles--Greek, "the rudiments of the beginning of." A Pauline phrase (see on Ga 4:3; Ga 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated He 6:1, 2 [Bengel]. Alford translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c.

of the oracles of God--namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.

are become--through indolence.

milk ... not ... strong meat--"Milk" refers to such fundamental first principles as he enumerates in He 6:1, 2. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [Limborch].

13. useth--Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.

the word of righteousness--the Gospel wherein "the righteousness of God is revealed from faith to faith" (Ro 1:17), and which is called "the ministration of righteousness" (2Co 3:9). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare Mt 3:15).

14. strong meat--"solid food."

them ... of full age--literally, "perfect": akin to "perfection" (He 6:1).

by reason of use--Greek, "habit."

senses--organs of sense.

exercised--similarly connected with "righteousness" in He 12:11.

to discern both good and evil--as a child no longer an infant (Is 7:16): so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in He 13:9.

For every high priest taken from among men - This seems to refer to Lev 21:10, where it is intimated that the high priest shall be taken מאחיו meachaiv, from his brethren; i.e. he shall be of the tribe of Levi, and of the family of Aaron.

Is ordained for men - Ὑπερ ανθρωπων καθισταται τα προς τον Θεον· Is appointed to preside over the Divine worship in those things which relate to man's salvation.

That he may offer both gifts and sacrifices for sins - God ever appeared to all his followers in two points of view:

1. As the author and dispenser of all temporal good.

2. As their lawgiver and judge. In reference to this twofold view of the Divine Being, his worship was composed of two different parts:

1. Offerings or gifts.

2. Sacrifices.

1. As the creator and dispenser of all good, he had offerings by which his bounty and providence were acknowledged.

2. As the lawgiver and judge, against whose injunctions offenses had been committed, he had sacrifices offered to him to make atonement for sin.

The δωρα, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The θυσιαι, sacrifices, included victims of every sort, or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The high priest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings, they must be all brought to the priest, and he alone could present them to God. As we have a high priest over the house of God, to offer all our gifts and his own sacrifice, therefore we may come with boldness to the throne of grace. See above.

Who can have compassion on the ignorant - The word μετριοπαθειν, signifies, not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offenses he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the provocation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner.

Instead of αγνοουσι, the ignorant, one MS. only, but that of high repute, has ασθενουσι, the weak. Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, Heb 12:1, that ευπεριστατον ἁμαρτιαν, the well-circumstanced sin, often occurs to every man. But, as in the above ease, weakness itself is no excuse, when the means of strength and succor are always at hand. However, all these are circumstances which the Jewish high priest took into consideration, and they are certainly not less attended to by the High Priest of our profession.

The reason given why the high priest should be slow to punish and prone to forgive is, that he himself is also compassed with weakness; περικειται ασθενειαν; weakness lies all around him, it is his clothing; and as he feels his clothing, so should he feel it; and as he feels it, so he should deplore it, and compassionate others.

And by reason hereof - As he is also a transgressor of the commands of God, and unable to observe the law in its spirituality, he must offer sacrifices for sin, not only for the people, but for himself also: this must teach him to have a fellow feeling for others.

This honor - Την τιμην undoubtedly signifies here the office, which is one meaning of the word in the best Greek writers. It is here an honorable office, because the man is the high priest of God, and is appointed by God himself to that office.

But he that is called of God, as was Aaron - God himself appointed the tribe and family out of which the high priest was to be taken, and Aaron and his sons were expressly chosen by God to fill the office of the high priesthood. As God alone had the right to appoint his own priest for the Jewish nation, and man had no authority here; so God alone could provide and appoint a high priest for the whole human race. Aaron was thus appointed for the Jewish people; Christ, for all mankind.

Some make this "an argument for the uninterrupted succession of popes and their bishops in the Church, who alone have the authority to ordain for the sacerdotal office; and whosoever is not thus appointed is, with them, illegitimate." It is idle to employ time in proving that there is no such thing as an uninterrupted succession of this kind; it does not exist, it never did exist. It is a silly fable, invented by ecclesiastical tyrants, and supported by clerical coxcombs. But were it even true, it has nothing to do with the text. It speaks merely of the appointment of a high priest, the succession to be preserved in the tribe of Levi, and in the family of Aaron. But even this succession was interrupted and broken, and the office itself was to cease on the coming of Christ, after whom there could be no high priest; nor can Christ have any successor, and therefore he is said to be a priest for ever, for he ever liveth the intercessor and sacrifice for mankind. The verse, therefore, has nothing to do with the clerical office, with preaching God's holy word, or administering the sacraments; and those who quote it in this way show how little they understand the Scriptures, and how ignorant they are of the nature of their own office.

Christ glorified not himself - The man Jesus Christ, was also appointed by God to this most awful yet glorious office, of being the High Priest of the whole human race. The Jewish high priest represented this by the sacrifices of beasts which he offered; the Christian High Priest must offer his own life: Jesus Christ did so; and, rising from the dead, he ascended to heaven, and there ever appeareth in the presence of God for us. Thus he has reassumed the sacerdotal office; and because he never dies, he can never have a successor. He can have no vicars, either in heaven or upon earth; those who pretend to be such are impostors, and are worthy neither of respect nor credit.

Thou art my Son - See on Heb 1:5 (note), and the observations at the end of that chapter. And thus it appears that God can have no high priest but his Son; and to that office none can now pretend without blasphemy, for the Son of God is still the High Priest in his temple.

He saith also in another place - That is, in Psa 110:4, a psalm of extraordinary importance, containing a very striking prediction of the birth, preaching, suffering, death, and conquests of the Messiah. See the notes on Psa 110:4. For the mode of quotation here, See the note on Heb 2:6.

Thou art a priest for ever - As long as the sun and moon endure, Jesus will continue to be high priest to all the successive generations of men, as he was the lamb slain from the foundation of the world. If he be a priest for ever, there can be no succession of priests; and if he have all power in heaven and in earth, and if he be present wherever two or three are gathered together in his name, he can have no vicars; nor can the Church need one to act in his place, when he, from the necessity of his nature, fills all places, and is everywhere present. This one consideration nullifies all the pretensions of the Romish pontiff, and proves the whole to be a tissue of imposture.

After the order of Melchisedec - Who this person was must still remain a secret. We know nothing more of him than is written in Gen 14:18 (note), etc., where see the notes, and particularly the observations at the end of that chapter, in which this very mysterious person is represented as a type of Christ.

Who in the days of his flesh - The time of his incarnation, during which he took all the infirmities of human nature upon him, and was afflicted in his body and human soul just as other men are, irregular and sinful passions excepted.

Offered up prayers and supplications - This is one of the most difficult places in this epistle, if not in the whole of the New Testament. The labors of learned men upon it have been prodigious; and even in their sayings it is hard to find the meaning.

I shall take a general view of this and the two following verses, and then examine the particular expressions.

It is probable that the apostle refers to something in the agony of our Lord, which the evangelists have not distinctly marked.

The Redeemer of the world appears here as simply man; but he is the representative of the whole human race. He must make expiation for sin by suffering, and he can suffer only as man. Suffering was as necessary as death; for man, because he has sinned, must suffer, and because he has broken the law, should die. Jesus took upon himself the nature of man, subject to all the trials and distresses of human nature. He is now making atonement; and he begins with sufferings, as sufferings commence with human life; and he terminates with death, as that is the end of human existence in this world. Though he was the Son of God, conceived and born without sin, or any thing that could render him liable to suffering or death, and only suffered and died through infinite condescension; yet, to constitute him a complete Savior, he must submit to whatever the law required; and therefore he is stated to have learned Obedience by the things which he suffered, Heb 5:8, that is, subjection to all the requisitions of the law; and being made perfect, that is, having finished the whole by dying, he, by these means, became the author of eternal salvation to all them who obey him, Heb 5:9; to them who, according to his own command, repent and believe the Gospel, and, under the influence of his Spirit, walk in holiness of life. "But he appears to be under the most dreadful apprehension of death; for he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, Heb 5:7." I shall consider this first in the common point of view, and refer to the subsequent notes. This fear of death was in Christ a widely different thing from what it is in men; they fear death because of what lies beyond the grave; they have sinned, and they are afraid to meet their Judge. Jesus could have no fear on these grounds: he was now suffering for man, and he felt as their expiatory victim; and God only can tell, and perhaps neither men nor angels can conceive, how great the suffering and agony must be which, in the sight of infinite Justice, was requisite to make this atonement. Death, temporal and eternal, was the portion of man; and now Christ is to destroy death by agonizing and dying! The tortures and torments necessary to effect this destruction Jesus Christ alone could feel, Jesus Christ alone could sustain, Jesus Christ alone can comprehend. We are referred to them in this most solemn verse; but the apostle himself only drops hints, he does not attempt to explain them: he prayed; he supplicated with strong crying and tears; and he was heard in reference to that which he feared. His prayers, as our Mediator, were answered; and his sufferings and death were complete and effectual as our sacrifice. This is the glorious sum of what the apostle here states; and it is enough. We may hear it with awful respect; and adore him with silence whose grief had nothing common in it to that of other men, and is not to be estimated according to the measures of human miseries. It was: -

A weight of wo, more than whole worlds could bear.

I shall now make some remarks on particular expressions, and endeavor to show that the words may be understood with a shade of difference from the common acceptation.

Prayers and supplications, etc. - There may be an allusion here to the manner in which the Jews speak of prayer, etc. "Rabbi Yehudah said: All human things depend on repentance and the prayers which men make to the holy blessed God; especially if tears be poured out with the prayers. There is no gate which tears will not pass through." Sohar, Exod., fol. 5. "There are three degrees of prayer, each surpassing the other in sublimity; prayer, crying, and tears: prayer is made in silence; crying, with a loud voice; but tears surpass all." Synops. Sohar, p. 33.

The apostle shows that Christ made every species of prayer, and those especially by which they allowed a man must be successful with his Maker.

The word ἱκετηριας, which we translate supplications, exists in no other part of the New Testament. Ἱκετης signifies a supplicant, from ἱκομαι, I come or approach; it is used in this connection by the purest Greek writers. Nearly the same words are found in Isocrates, De Pace: Ἱκετηριας πολλας και δεησεις ποιουμενοι. Making many supplications and prayers. Ἱκετηρια, says Suidas, καλειται ελαιας κλαδος, στεμματι εστεμμενος· - εστιν, ἡν οἱ δεομενοι κατατιθενται που, η μετα χειρας εχουσις· "Hiketeria is a branch of olive, rolled round with wool - is what suppliants were accustomed to deposite in some place, or to carry in their hands." And ἱκετης , hiketes, he defines to be, ὁ δουλοπρεπως παρακαλων, και δεομενος περι τινος ὁτουουν· "He who, in the most humble and servile manner, entreats and begs any thing from another." In reference to this custom the Latins used the phrase velamenta pratendere, "to hold forth these covered branches," when they made supplication; and Herodian calls them ἱκετηριας θαλλους, "branches of supplication." Livy mentions the custom frequently; see lib. xxv. cap. 25: lib. xxix. c. 16; lib. xxxv. c. 34; lib. xxxvi. c. 20. The place in lib. xxix. c. 16, is much to the point, and shows us the full force of the word, and nature of the custom. "Decem legati Locrensium, obsiti squalore et sordibus, in comitio sedentibus consulibus velamenta supplicium, ramos oleae (ut Graecis mos est), porrigentes, ante tribunal cum flebili vociferatione humi procubuerunt." "Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, holding out in their hands olive branches covered with wool, according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with weeping and loud lamentation." This is a remarkable case, and may well illustrate our Lord's situation and conduct. The Locrians, pillaged, oppressed, and ruined by the consul, Q. Plemmius, send their delegates to the Roman government to implore protection and redress they, the better to represent their situation, and that of their oppressed fellow citizens, take the hiketeria, or olive branch wrapped round with wool, and present themselves before the consuls in open court, and with wailing and loud outcries make known their situation. The senate heard, arrested Plemmius, loaded him with chains, and he expired in a dungeon. Jesus Christ, the representative of and delegate from the whole human race, oppressed and ruined by Satan and sin, with the hiketeria, or ensign of a most distressed suppliant, presents himself before the throne of God, with strong crying and tears, and prays against death and his ravages, in behalf of those whose representative he was; and he was heard in that he feared - the evils were removed, and the oppressor cast down. Satan was bound, he was spoiled of his dominion, and is reserved in chains of darkness to the judgment of the great day.

Every scholar will see that the words of the Roman historian answer exactly to those of the apostle; and the allusion in both is to the same custom. I do not approve of allegorizing or spiritualizing; but the allusion and similarity of the expressions led me to make this application. Many others would make more of this circumstance, as the allusion in the text is so pointed to this custom. Should it appear to any of my readers that I should, after the example of great names, have gone into this house of Rimmon, and bowed myself there, they will pardon their servant in this thing.

To save him from death - I have already observed that Jesus Christ was the representative of the human race; and have made some observations on the peculiarity of his sufferings, following the common acceptation of the words in the text, which things are true, howsoever the text may be interpreted. But here we may consider the pronoun αυτον, him, as implying the collective body of mankind; the children who were partakers of flesh and blood, Heb 2:14; the seed of Abraham, Heb 2:16, who through fear of death were all their life subject to bondage. So he made supplication with strong crying and tears to him who was able to save Them from death; for I consider the τουτους, them, of Heb 2:15, the same or implying the same thing as αυτον, him, in this verse; and, thus understood, all the difficulty vanishes away. On this interpretation I shall give a paraphrase of the whole verse: Jesus Christ, in the days of his flesh, (for he was incarnated that he might redeem the seed of Abraham, the fallen race of man), and in his expiatory sufferings, when representing the whole human race, offered up prayers and supplications, with strong crying and tears, to him who was able to save Them from death: the intercession was prevalent, the passion and sacrifice were accepted, the sting of death was extracted, and Satan was dethroned.

If it should be objected that this interpretation occasions a very unnatural change of person in these verses, I may reply that the change made by my construction is not greater than that made between Heb 5:6 and Heb 5:7; in the first of which the apostle speaks of Melchisedec, who at the conclusion of the verse appears to be antecedent to the relative who in Heb 5:7; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, Heb 5:8, Though he were a Son, yet learned he obedience by the things which he suffered, as belonging, not only to Christ considered in his human nature, but also to him in his collective capacity; i.e., belonging to all the sons and daughters of God, who, by means of suffering and various chastisements, learn submission, obedience and righteousness; and this very subject the apostle treats in considerable detail in Heb 12:2-11 (note), to which the reader will do well to refer.

Though he were a Son - See the whole of the preceding note.

And being made perfect - Και τελειωθεις· And having finished all - having died and risen again. Τελειωθηναι signifies to have obtained the goal; to have ended one's labor, and enjoyed the fruits of it. Heb 12:23 : The spirits of just men made perfect, πνευμασι δικαιων τετελειωμενων, means the souls of those who have gained the goal, and obtained the prize. So, when Christ had finished his course of tremendous sufferings, and consummated the whole by his death and resurrection, he became αιτιος σωτηριας αιωνιου, the cause of eternal salvation unto all them who obey him. He was consecrated both highs priest and sacrifice by his offering upon the cross. "In this verse," says Dr. Macknight, "three things are clearly stated:

1. That obedience to Christ is equally necessary to salvation with believing on him.

2. That he was made perfect as a high priest by offering himself a sacrifice for sin, Heb 8:3.

3. That, by the merit of that sacrifice, he hath obtained pardon and eternal life for them who obey him."

He tasted death for every man; but he is the author and cause of eternal salvation only to them who obey him. It is not merely believers, but obedient believers, that shall be finally saved. Therefore this text is an absolute, unimpeachable evidence, that it is not the imputed obedience of Christ that saves any man. Christ has bought men by his blood; and by the infinite merit of his death he has purchased for them an endless glory; but, in order to be prepared for it, the sinner must, through that grace which God withholds from no man, repent, turn from sin, believe on Jesus as being a sufficient ransom and sacrifice for his soul, receive the gift of the Holy Ghost, be a worker together with him, walk in conformity to the Divine will through this Divine aid, and continue faithful unto death, through him, out of whose fullness he may receive grace upon grace.

Called of God a high priest - Προσαγορευθεις· Being constituted, hailed, and acknowledged to be a high priest. In Hesychius we find προσαγορευει, which he translates ασπαζεται· hence we learn that one meaning of this word is to salute; as when a man was constituted or anointed king, those who accosted him would say, Hail king! On this verse Dr. Macknight has the following note, with the insertion of which the reader will not be displeased: "As our Lord, in his conversation with the Pharisees, recorded Mat 22:43, spake of it as a thing certain of itself, and universally known and acknowledged by the Jews, that David wrote the 110th Psalm by inspiration, concerning the Christ or Messiah; the apostle was well founded in applying the whole of that Psalm to Jesus. Wherefore, having quoted the fourth verse, Thou art a priest for ever after the order of Melchisedec, as directed to Messiah, David's Lord, he justly termed that speech of the Deity a salutation of Jesus, according to the true import of the word προσαγορευθεις, which properly signifies to address one by his name, or title, or office; accordingly Hesychius explains προσαγορευομαι by ασπαζομαι. Now, that the deep meaning of this salutation may be understood, I observe, First, that, by the testimony of the inspired writers, Jesus sat down at the right hand of God when he returned to heaven, after having finished his ministry upon earth; Mar 16:19; Act 7:56; Heb 1:3; Heb 8:1; 1Pet 3:22. Not, however, immediately, but after that he had offered the sacrifice of himself in heaven, by presenting his crucified body before the presence of God; Heb 1:3; Heb 10:10. Secondly, I observe, that God's saluting Messiah a priest after the order of Melchisedec, being mentioned in the psalm after God is said to have invited him to sit at his right hand, it is reasonable to think the salutation was given him after he had offered the sacrifice of himself; and had taken his seat at God's right hand. Considered in this order, the salutation of Jesus, as a priest after the order of Melchisedec, was a public declaration on the part of God that he accepted the sacrifice of himself, which Jesus then offered, as a sufficient atonement for the sin of the world, and approved of the whole of his ministrations on earth, and confirmed all the effects of that meritorious sacrifice, And whereas we are informed in the psalm that, after God had invited his Son, in the human nature; to sit at his right hand as Governor of the world, and foretold the blessed fruits of his government, he published the oath by which he made him a Priest for ever, before he sent him into the world to accomplish the salvation of mankind; and declared that he would never repent of that oath: The Lord hath sworn, and will not repent; Thou art a Priest for ever after the similitude of Melchisedec. It was, in effect, a solemn publication of the method in which God would pardon sinners; and a promise that the effects of his Son's government as a King, and of his ministrations as a Priest, should be eternal; see Heb 6:20. Moreover, as this solemn declaration of the dignity of the Son of God, as a King and a Priest for ever in the human nature, was made in the hearing of the angelical hosts, it was designed for this instruction, that they might understand their subordination to God's Son, and pay him that homage that is due to him as Governor of the world, and as Savior of the human race; Phi 2:9, Phi 2:10; Heb 1:6. The above explanation of the import of God's saluting Jesus a Priest for ever, is founded on the apostle's reasonings in the seventh and following chapters, where he enters into the deep meaning of the oath by which that salutation was conferred."

Of whom we have many things to say - The words περι οὑ, which we translate of whom, are variously applied:

1. To Melchisedec;

2. To Christ;

3. To the endless priesthood.

Those who understand the place of Melchisedec, suppose that it is in reference to this that the apostle resumes the subject in the seventh chapter, where much more is said on this subject, though not very difficult of comprehension; and indeed it is not to be supposed that the Hebrews could be more capable of understanding the subject when the apostle wrote the seventh chapter than they were when, a few hours before, he had written the fifth. It is more likely, therefore, that the words are to be understood as meaning Jesus, or that endless priesthood, of which he was a little before speaking, and which is a subject that carnal Christians cannot easily comprehend.

Hard to be uttered - Δυσερμηνευτος· Difficult to be interpreted, because Melchisedec was a typical person. Or if it refer to the priesthood of Christ, that is still more difficult to be explained, as it implies, not only his being constituted a priest after this typical order, but his paying down the ransom for the sins of the whole world; and his satisfying the Divine justice by this sacrifice, but also thereby opening the kingdom of heaven to all believers, and giving the whole world an entrance to the holy of holies by his blood.

Dull of hearing - Νωθροι ταις ακοαις· Your souls do not keep pace with the doctrines and exhortations delivered to you. As νωθρος signifies a person who walks heavily and makes little speed, it is here elegantly applied to those who are called to the Christian race, have the road laid down plain before them, how to proceed specified, and the blessings to be obtained enumerated, and yet make no exertions to get on, but are always learning, and never able to come to the full knowledge of the truth.

For when for the time - They had heard the Gospel for many years, and had professed to be Christians for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others.

Which be the first principles - Τινα τα στοιχεια· Certain first principles or elements. The word τινα is not the nominative plural, as our translators have supposed, but the accusative case, governed by διδασκειν· and therefore the literal translation of the passage is this: Ye have need that one teach you a second time (παλιν) certain elements of the doctrines of Christ, or oracles of God; i.e. the notices which the prophets gave concerning the priesthood of Jesus Christ, such as are found in Psa 110:1-7 :, and in Isa 53:1-12 : By the oracles of God the writings of the Old Testament, are undoubtedly meant.

And are become such - The words seem to intimate that they had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the Gospel, and consequently forgotten all they had learned. Indeed, it was to reclaim those Hebrews from backsliding, and preserve them from total apostasy, that this epistle was written.

Such as have need of milk - Milk is a metaphor by which many authors, both sacred and profane, express the first principles of religion and science; and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving στερεα τροφη, solid food; i.e. the more difficult and sublime doctrines. The rabbins abound with this figure; it occurs frequently in Philo, and in the Greek ethic writers also. In the famous Arabic poem called al Bordah, written by Abi Abdallah Mohammed ben Said ben Hamad Albusiree, in praise of Mohammed and his religion, every couplet of which ends with the letter mim, the first letter in Mohammed's name, we meet with a couplet that contains a similar sentiment to that of the apostle: - "The soul is like to a young infant, which, if permitted, will grow up to manhood in the love of sucking; but if thou take it from the breast it will feel itself weaned."

Dr. Owen observes that there are two Sorts of hearers of the Gospel, which are here expressed by an elegant metaphor or similitude; this consists,

1. In the conformity that is between bodily food and the Gospel as preached.

2. In the variety of natural food as suited to the various states of them that feed on it, answered by the truths of the Gospel, which are of various kinds; and, in exemplification of this metaphor, natural food is reduced to two kinds:

1. milk;

2. strong or solid meat; and those who feed on these are reduced to two sorts:

1. children;

2. men of ripe age. Both of which are applied to hearers of the Gospel.

1. Some there are who are νηπιοι, babes or infants, and some are τελειοι, perfect or full grown.

2. These babes are described by a double properly:

1. They are dull of hearing;

2. They are unskilful in the word of righteousness.

In opposition to this, those who are spiritually adult are,

1. They who are capable of instruction.

2. Such as have their senses exercised to discern both good and evil.

3. The different means to be applied to these different sorts for their good, according to their respective conditions, are expressed in the terms of the metaphor: to the first, γαλα, milk; to the others, στεοεα τροφη, strong meat. All these are compromised in the following scheme: -

The hearers of the Gospel Are,

I. Νηπιοι· Babes or Infants II. Τελειοι· Perfect or Adult Who are Who are 1. Νωθροι ταις ακοαις· Dull of hearing 1. Φρονιμοι· Wise and prudent. 2. Απειροι λογου δικαιοσυνης· Inexperienced in the doctrine of righteousness. 2. Τα αισθητηρια γεγυμνασμενα εχοντες· And have their senses properly exercised. These have need These have need Γαλακτος· Of milk. Στερεας τροφης· Of solid food.

But all these are to derive their nourishment or spiritual instruction εκ των λογιων του Θεου, from the oracles of God. The word oracle, by which we translate the λογιον of the apostle, is used by the best Greek writers to signify a divine speech, or answer of a deity to a question proposed. It always implied a speech or declaration purely celestial, in which man had no part; and it is thus used wherever it occurs in the New Testament.

1. It signifies the Law received from God by Moses, Act 7:38.

2. The Old Testament in general; the holy men of old having spoken by the inspiration of the Divine Spirit, Rom 3:2, and in the text under consideration.

3. It signifies Divine revelation in general, because all delivered immediately from God, 1Thes 2:13; 1Pet 4:11. When we consider what respect was paid by the heathens to their oracles, which were supposed to be delivered by those gods who were the objects of their adoration, but which were only impostures, we may then learn what respect is due to the true oracles of God.

Among the heathens the credit of oracles was so great, that in all doubts and disputes their determinations were held sacred and inviolable; whence vast numbers flocked to them for advice in the management of their affairs, and no business of any importance was undertaken, scarcely any war waged or peace concluded, any new form of government instituted or new laws enacted, without the advice and approbation of the oracle. Croesus, before he durst venture to declare war against the Persians, consulted not only the most famous oracles of Greece, but sent ambassadors as far as Libya, to ask advice of Jupiter Ammon. Minos, the Athenian lawgiver, professed to receive instructions from Jupiter how to model his intended government; and Lycurgus, legislator of Sparta, made frequent visits to the Delphian Apollo, and received from him the platform of the Lacedemonian commonwealth. See Broughton.

What a reproach to Christians, who hold the Bible to be a collection of the oracles of God, and who not only do not consult it in the momentous concerns of either this or the future life, but go in direct opposition to it! Were every thing conducted according to these oracles, we should have neither war nor desolation in the earth; families would be well governed, and individuals universally made happy.

Those who consulted the ancient oracles were obliged to go to enormous expenses, both in sacrifices and in presents to the priests. And when they had done so, they received oracles which were so equivocal, that, howsoever the event fell out, they were capable of being interpreted that way.

For every one that useth milk - It is very likely that the apostle, by using this term, refers to the doctrines of the law, which were only the rudiments of religion, and were intended to lead us to Christ, that we might be justified by faith.

The word of righteousness - Αογος δικαιοσυνης· The doctrine of justification. I believe this to be the apostle's meaning. He that uses milk - rests in the ceremonies and observances of the law, is unskilful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.

But strong meat - The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows.

By reason of use - Who, by constant hearing, believing, praying, and obedience, use all the graces of God's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord.

Have their senses exercised - The word αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.

There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.

In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athlete or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, etc., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise - on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?

For every high priest being taken from among men - Is, till he is taken, of the same rank with them. And is appointed - That is, is wont to be appointed. In things pertaining to God - To bring God near to men, and men to God. That he may offer both gifts - Out of things inanimate, and animal sacrifices.

Who can have compassion - In proportion to the offence: so the Greek word signifies. On the ignorant - Them that are in error. And the wandering - Them that are in sin. Seeing himself also is compassed with infirmity - Even with sinful infirmity; and so needs the compassion which he shows to others.

The apostle begins here to treat of the priesthood of Christ. The sum of what he observes concerning it is, Whatever is excellent in the Levitical priesthood is in Christ, and in a more eminent manner; and whatever is wanting in those priests is in him. And no one taketh this honour - The priesthood. To himself, but he that is called of God, as was Aaron - And his posterity, who were all of them called at one and the same time. But it is observable, Aaron did not preach at all; preaching being no part of the priestly office.

So also Christ glorified not himself to be an high priest - That is, did not take this honour to himself, but received it from him who said, Thou art my Son, this day have I begotten thee - Not, indeed, at the same time; for his generation was from eternity. Psa 2:7.

Psa 110:4.

The sum of the things treated of in the seventh and following chapters is contained, Heb 5:7 - 10; and in this sum is admirably comprised the process of his passion, with its inmost causes, in the very terms used by the evangelists. Who in the days of his flesh - Those two days, in particular, wherein his sufferings were at the height. Having offered up prayers and supplications - Thrice. With strong crying and tears - In the garden. To him that was able to save him from death - Which yet he endured, in obedience to the will of his Father. And being heard in that which he particularly feared - When the cup was offered him first, there was set before him that horrible image of a painful, shameful, accursed death, which moved him to pray conditionally against it: for, if he had desired it, his heavenly Father would have sent him more than twelve legions of angels to have delivered him. But what he most exceedingly feared was the weight of infinite justice; the being "bruised" and "put to grief" by the hand of God himself. Compared with this, everything else was a mere nothing; and yet, so greatly did he ever thirst to be obedient to the righteous will of his Father, and to "lay down" even "his life for the sheep," that he vehemently longed to be baptized with this baptism, Lu 12:50. Indeed, his human nature needed the support of Omnipotence; and for this he sent up strong crying and tears: but, throughout his whole life, he showed that it was not the sufferings he was to undergo, but the dishonour that sin had done to so holy a God, that grieved his spotless soul. The consideration of its being the will of God tempered his fear, and afterwards swallowed it up; and he was heard not so that the cup should pass away, but so that he drank it without any fear.

Though he were a Son - This is interposed. lest any should be offended at all these instances of human weakness. In the garden, how frequently did he call God his Father! Mt 26:39, &c. And hence it most evidently appears that his being the Son of God did not arise merely from his resurrection. Yet learned he - The word learned, premised to the word suffered, elegantly shows how willingly he learned. He learned obedience, when be began to suffer; when he applied himself to drink that cup: obedience in suffering and dying.

And being perfected - By sufferings, Heb 2:10; brought through all to glory. He became the author - The procuring and efficient cause. Of eternal salvation to all that obey him - By doing and suffering his whole will.

Called - The Greek word here properly signifies surnamed. His name is, "the Son of God." The Holy Ghost seems to have concealed who Melchisedec was, on purpose that he might be the more eminent type of Christ. This only we know, - that he was a priest, and king of Salem, or Jerusalem.

Concerning whom - The apostle here begins an important digression, wherein he reproves, admonishes, and exhorts the Hebrews. We - Preachers of the gospel. Have many things to say, and hard to be explained - Though not so much from the subject - matter, as from your slothfulness in considering, and dulness in apprehending, the things of God.

Ye have need that one teach you again which are the first principles of religion. Accordingly these are enumerated in the first verse of the ensuing chapter. And have need of milk - The first and plainest doctrines.

Every one that useth milk - That neither desires, nor can digest, anything else: otherwise strong men use milk; but not milk chiefly, and much less that only. Is unexperienced in the word of righteousness - The sublimer truths of the gospel. Such are all who desire and can digest nothing but the doctrine of justification and imputed righteousness.

But strong meat - These sublimer truths relating to "perfection," Heb 6:1. Belong to them of full age, who by habit - Habit here signifies strength of spiritual understanding, arising from maturity of spiritual age. By, or in consequence of, this habit they exercise themselves in these things with ease, readiness, cheerfulness, and profit.

1 FOR every high priest taken from among men , is ordained for men in things pertaining to God , that he may offer both gifts and sacrifices for sins .

For is a rational particle inforcing the Truth of what was asserted concerning the Gospel-high-Priest before, That he was the most sensible and tender-hearted of all other, beyond what all his Types were, even Aaron himself; how did it therefore behove those Hebrews to cleave to him and his Religion, as to desert the Levitical Priesthood which he had perfected, in himself; he being more excellent for Rise, Qualities, Office, Call, than his preceding Types and the permanent Truth of them all. For every one of that Order in God's Institution, and according to his Law, ought to be selected out of the numbers of Men for whom he was to minister, and therefore to be a Man. He was not to be an Angel, nor to minister for them; and being separated from Men, is to be put into another and higher Rank and Order, Exod. 28.1. than he was in before: No person was to usurp it, but to be designed to it according to the Divine Law setled in that behalf. This was accomplished in Christ's person, and he hath not since selected out of Men any such Order of Priests properly so called in the Christian Church. His Officers being so far from being High Priests, that they are not so much as in the enumeration of their Titles stiled [non-Latin text not transcribed] Priests; and as far is it from Truth, that there are now as Priests, so Altars, Sacrifices, Temples in the Christian Church properly so called: Since it is expresly against the New Testament, and if so spoken of by the Fathers, it must be understood figuratively and metaphorically, or else it is untrue.

[non-Latin text not transcribed] the designed person is constituted and set over others for their good, to seek either temporal or spiritual good, as the Office is, comp. ch. 8.3. By this Ordination is Power conveyed to this Officer, and an Obligation laid on him by a charge to exert it about things wherein Men are concerned with God: He is a religious Officer. [non-Latin text not transcribed] is imperfect, as ch. 2.7. for [non-Latin text not transcribed] in things; or [non-Latin text not transcribed] about things. A Sinner can undertake to manage nothing towards God immediately, or by himself, but with a mediating Priest, who must know God's Mind and perform it; and it was infinite Mercy for God to institute such an help to Sinners. The common sense of Mankind about it since the Fall doth evince it. No Nation being without a Religion, a Temple, a place of Worship, or a Priest.

Who may bring home to God the Supreme Lord and King of all Gi[illegible: 1 letter]ts, which were those Free-will Offerings, as of things inanimate, the First-fruits of Corn, Wine, and Oyl, &c. or of Sacrifices, such whereby they were to atone and propitiate God for their Sins, they being guilty, and he just; those were necessary to satisfie his Justice, remove his Wrath, and procure his Blessing. What those Sacrifices were which would please him, God only could reveal, as who should offer them both for himself and others; and this he did reveal to Adam, Noah, and Abraham, and to Moses fully in his Law given him about them on the Mount, and of which he hath written in his four last Books.

Marginal references: Chap. 2.17.

2 Who can have compassion on the ignorant , and on them that are not out of the way , for that he himself also is compassed with infirmity .

The melting quality of the Typical High Priest is eminently to be fulfilled in the Gospel one; each is to have an Aptness, Disposition, and a Sufficiency of it by the Institution of God, for his Ministrations for manner as well as for matter, ch. 2.18. and 4.15. [non-Latin text not transcribed], strictly is to bear, suffer, or be affected in measure, or suffer moderately with the failings of others, in such a degree as is necessary to incline, as far as he is able, to succour, help and comfort those who are in misery: it notes Sympathy, ch. 2.18. Rom. 12.15. and a suffering with them, yet so regulated by the Divine Rule, as not to extend it unto unfit Subjects, nor in an undue Measure, lest it unfits him for ministring for them. But the great High-Priest excelleth in this, and is not bound to our measures, but sinlesly over-abounds in it, to such as sin for want of Knowledg of their Duty, unwittingly, and without any forecast, for which the Law provided a Sacrifice, Lev. 4.2. Num. 15.24, to 30.

[non-Latin text not transcribed] a Metaphor borrowed from Travellers gone out of their way; by which are understood such Sinners as are misled by Infirmity or violence of Temptation, and so offend God by their Opinions or Practices; for the Expiation of such were those Sacrifices appointed, Lev. ch. 5.6, 7. but then they were such as were sensible of their sins, confessed them, and begged for pardon, of whom the High-Priest was to be compassionate; but not of presumptuous and capital Sinners, who were unfit Subjects of God's Mercy or Man's: there being no Sacrifices provided for such, but they were to die without Mercy, Numb. 15.30, 31. comp. Exod. 22.14. God's Altar it self is no Protection to them, 1 King. 2.28, 31. Such sins of Infirmity which the Levitical High Priest was liable to himself, was he to be compassionate of.

For that he was beset with Infirmity, Sin, Ignorance, Error, and Disobedience; infirm in respect of Duty and Sacrifice, which was by reason of its weakness to be repeated yearly, chap. 10.1, 11. and of the same infirm Nature liable to the Griefs and Miseries of his Brethren both in Soul and Body. All these did surround and lie about him; he was Sin and Weakness all over, and therefore should be the more feeling of his Brethren's States, and more careful and ready to sacrifice and intercede for himself and them. But our great High-Priest hath all the sense of these, but no sin, ch. 4.15.

Marginal references: Or, can reasonably bear with.; Chap. 7.28.

3 And by reason hereof he ought as for the people , so also for himself to offer for sins .

This Connection demonstrates the infirmity of the Legal High Priest: For this their Infirmity, Sins of Ignorance and Error. He was obliged to his Work by the express Law of God, Lev. ch. 1. It is a Rule for what the Priests ought to do, and so is the whole Book to which they are to be punctually obedient, even to sacrifice for particular Sinners in the Church, as they were guilty and brought their Sacrifice, Lev. ch. 4. and for the whole Church of Israel on the Atonement-day, Lev. 16.15 to 34.

He had also his proper Sacrifice for his own Sins commonly, Lev. 4.3. extraordinarily on the day of Atonement annually, Lev. 16.1, 6 to 15. It is not necessary to a Priest to be a Sinner, but it is to be merciful. Adam offered Praiers and Praises to his Creator for himself and Eve in Innocency; but since the Fall our Lord Jesus Christ is the only High-Priest without sin, and yet most merciful, as well as most sensible of the Sins and Miseries of penitent believing Sinners. He offers up the Sacrifice to God truly propitiatory, as his Types did the typical ones, and procured the Pardon which God promised to give upon his so sacrificing to him.

Marginal references: Lev. 9.7. Chap. 7.27.

4 And no man taketh this honour unto himself , but he that is called of God, as was Aaron .

This connecteth the last thing describing the the typical Levitical Priesthood their Call to it. Not any Person whatsoever hath, or can lawfully take to himself the honourable Office of an High Priest, so as to be the Author or End of it. Many have usurped this Office, and others have distributed it contrary to God's Law, whose Priesthood, Offerings, and Ministry are no true ones, especially where Men are self-officiating, corruptly managing of it, as Eli's Sons and Ieroboam's Priests, or self-benefiting by it, 1 Sam. 2.13. &c. and Mich. 3.11. This was so honourable an Office as it was united to the Princedom in Melchisedeck and Jethro.

He that is according to God's Law (the Author of this Priesthood, its Work and Success) qualified in himself, separated from others, and actually honoured by God with it, he ought to take this Office and execute his Work in it to God's Glory, depending on him for his Blessing. Aaron is the particular Instance of the Divine Call to this Office. God separated his Tribe, Family, and Person for his Service in the room of the first-born: God qualified him for it, intailed the High Priesthood to his Seed and Off-spring with the subordinate Priesthood. He solemnly consecrated him by Moses, confirmed him in his Work by Fire from heaven at his first Sacrifice, and vindicates his own Call of him to it by the blossoming Rod, and destroying the Rivals with him for it, Exod. 28.29, 40. Numb. 3.16, 17. and 17.5.

Marginal references: Chro. 26.18.; Exod. 28.1. 1 Chro. 23.13.

5 So also Christ glorified not himself to be made an high priest : but he that said unto him , Thou art my Son , to day have I begotten thee .

The Spirit now draws the Parallel, and shews, that whatsoever is requisite in God's High Priest, is transcendently fulfilled in the Lord Jesus Christ, the Infirmities of his Types which were accidental to the Office excepted. He begins the Parallel in his Call to it, God-Man, the great Gospel-High-Priest anointed to this Office in the Flesh with the Holy Ghost, was not tainted with Ambition, neither did usurp this Honour and Dignity, Iohn 8.54. tho there never was Person qualified for it, or deserved it like him. He never did intrude himself upon the Office, or take the Sacerdotal Power to him, whatever others have done, and usurped it.

But God the Father bespeaketh him, and calleth him to this high Office, as he did Aaron: He chose him, separated, sent and anointed him for it. No less Person than the eternal Iehovah could constitute and invest him in what was so high for Dignity, so glorious for Power; he did by speaking commissionate him for it, and did publish and testifie the Constitution, glorifying him in it, as is testified, Psalm 2.7.

Thou, is not David, but Christ, as is interpreted, ch. 1.5. and Acts 13.33. art my only begotten Son, my natural Son, Iohn 1.14, 18. The first-born of God, Psalm 89.27. comp. Rom. 8.29. Colos. 1.18. As his Son, the Father could appoint him▪ to what calling he pleased. By his Primogeniture he had right to the Priesthood and Kingship; and to these doth the Father call him, as who would not be denied by him: From Eternity he had a Right and Title to this Office, but his solemn Investiture in it was

on the Resurrection-day, then was he begotten to it; not only dedicated as Hannah did Samuel to the Priesthood, but solemnly after his consecration by his own Blood to it, ch. 9, 10, 11, 12, 23, 24. comp. Rom. 1.4. was he by the Father proclaimed to be the Son-Mediator, King, Priest, and Prophet, and made to enter the Holy of Holiest in Heaven, and to sit down there on his Father's Right Hand, invested with Glory and Power for the Execution of his Offices, and this of his Priesthood in special, which he is daily fulfilling with him by his Intercession; see chap. 7.23, 28. and 9.24. comp. Psalm 2.8.

6 As he saith also in another place, Thou art a priest for ever , after the order of Melchisedec .

The Spirit proves his Call and Investiture into this Office, its Confirmation to him for ever by another Testimony of the Father about it, penn'd by David, Psalm 110.4. and ratified to be so by the Lord himself, Matth. 22.41 to 45. that he as Man was David's Son, as God-Man, David's Lord, and the grand Officer to atone God by his Sacrifice for Sinners, and to interceed for him. By this Word of God to him was he invested with the most glorious Priesthood, and setled in that which he must execute for ever, ch. 7.24. having no Successor in it,

which Order was a singular and most excellent one; such as Aaron's did but imperfectly shadow to us. It was a Royal Priesthood God installed him in, such as was Melchisedeck's, largely described, ch. 7. This was by God the Father revealed to David, and prophesied by him to the Church, but actually fulfilled as to Proclamation and Inauguration at his Ascension into the Holy of Holiest in Heaven, where he actually in the Flesh doth officiate and minister in it.

Marginal references: Chap. 7.17.

7 Who in the days of his flesh , when he had offered up prayers and supplications with strong crying, and tears , unto him that was able to save him from death , and was heard, in that he feared .

Here Christ is parallel'd in his Nature, Work and Compassions, to his Types, and is set above them: He was taken out of Men, as his Type was, v. 1. He was made Flesh, and dwelt among us in the human Nature, Iohn 1.14. He had his Days numbred, and his Time set for his being and Ministry beneath, doing and suffering the Will of God here in a State of Humiliation, Frailty and Mortality; which Infirmities attending his Flesh, are now put off for ever, ch. 2.14.

He performed his Service and Offering to God, as his Types, for the Men for whom he was ordained, such as he delighted in; his Prayers represented his inward Desires to God for what he needed, and was necessary in our behalf to be obtained, a Sacrifice fit to be offered by him, ch. 13.15. comp. 1 Pet. 2.5. [non-Latin text not transcribed] a Word but this once used in the New Testament; its Root signifieth an Olive Branch which Petitioners carried in their Hands; an Emblem of the vehement desire of such Supplicants of a peaceful Answer or Return to their Praiers. These of Christ were the most fervent Supplications flowing from a deeply afflicted Soul in a prostrate Body, when he was preparing for the offering up his Soul a Sacrifice for Sin, when he was in the Garden, Luke 22.40, 46. in his Agony, and when actually offering it on the Cross, Matth. 27.46. These were the Prayers of God-Man the Gospel-High-Priest,

put up by him unto God the Father, who is essentially good and powerful, willing and able to hear and answer his Supplications, the Fountain of all Mercy, Blessing, and Help, who could deliver him from, and save him in the greatest Dangers, so as none of those which encompassed him should hurt him, no not Death. For he was delivered from the evils which were far more dreadful to him than Death it self, and which were to exercise him both before and at the hour of Death. Those deadly Temptations which he underwent in his Agony and on the Cross, and from which he chargeth the Disciples to pray, that both he and they might be kept, Matth. 26.37, 38. Those deadly Stings in his Soul, v. 41. Mark 14.38. Luke 22.40, 46. such Conflicts as his Father supported him under, carried him through, and gave him the Victory over all that Curse and Power that might do him or his mystical Body hurt. It was this Death of Deaths that did terrifie him. As for the other he chearfully underwent it, resigned his Spirit to his Father, trusted his Body in his Treasury, and was so far from being swallowed up by it, that he was gloriously risen from it.

Evident in his Agony in the mighty Groans that his Soul poured out then when he praied more earnestly, Luke 22.44. that which made him sweat through his Flesh congealed Clots of Blood, squeezed by his Agony out of his Body, which made him weep and cry loudly; his Voice as well as his Soul was stretched out in Prayer; the like was exercised by him in his Conflict on the Cross, Matth. 27.46. How bitter was his Passion to him? How fervent, importunate and loud his Prayers? How did it break through the Cloud wherewith God covered his Face then? Psalm 22. represents in Prophesie what was now fulfilled, Mark 15.34, 37. Luke 23.46. It was in making satisfaction to the Justice of God for us that these were exercised to shew his inward Compassions to us, and to secure Sustentation for us in our Sufferings by Temptations, chap. 2.17, 18. and 4.15, 16.

The Efficacy of these mighty Prayers and Supplications is evident by their reaching God's Ear, and procuring his Help for him. He was helped, delivered, saved, so the Septuagint use this Word in the Old Testament, putting bearing for helping, and saving as in Psalm 55.16, 17, 18. and 2 Chron. 18.31. [non-Latin text not transcribed], this is the right acception strictly read; for as a thing is truly apprehended, it stirreth up Fear. This Word hath in Scripture-use two senses, 1. From the thing feared, by a Metonymie, Fear being put for that which works it, which was not here Death simply, for that he suffered, but what he was more afraid of than Death, viz. from the fear of being by his Temptations burried into diffidence of his Father, impatience in his Agony, or despair at the Eclipse in his Death; which the Devil design'd. As to this his Father did hear, answer, and help him, in his Agony sent his Angel to strengthen him, Luke 22.43. and which he perfected for him at the end of his Passion, when he breathed out his Soul triumphantly into his Father's Hands, Matth. 27.46, 50. and Mark 15.37, 39. Iohn 19.28, 29, 30. Or, 2ly. From the Fear, that godly Fear and Care in him not to displease God in any thing he did or suffered; this was a proper cause of his Acceptance, and his Prayer being heard, and his Deliverance, which is becoming the Mediator. This is a Truth, and may be admitted; but it seemeth especially to refer to the former by his Prevalency, against which by Prayer he defeated the Devil, was made [illegible: 1 letter]eeingly sensible of his Temptations, shewed himsef compassed with Infirmities, tho not with sinful ones, and as our High-Priest was rendred pitiful and compassionate to us under our Temptations, so as to intercede for us above, as he did pray for himself on Earth, and to procure for us Succour under, and Deliverance from them.

Marginal references: Joh. 17.1. &c.; Or, for his piety.; Joh. 12.27.

8 Though he were a son, yet learned he obedience by the things which he suffered .

He fulfilled his Type in the end; for tho he were God the Son incarnate in a nearer and more excellent Relation to the Father, than any Angel, or any High-Priest among Men His Types, being all Servants to his Father and him; God's Son by eternal Generation as to his Deity, by Conception from the Holy Ghost by the Virgin as to his Humanity, who for his worth might have been exempted from such Burdens, yet did God teach him (not as if he wanted it at any Time) by what he imposed and commanded him, and he learnt by what he did agree and covenant to perform Active Obedience to God's Will, fulfilling all Righteousness, being for his Person, and doing for his Work to a Tittle what God required from him, but especially Passive Obedience, by his experience knowing what it meant, freely subjecting himself to his State of Humiliation, Phil. 2.6, 7, 8. enduring all the Indignities and Sufferings for Sinners from his Birth to his Death, even the most vile and cursed. This the Father injoined and commanded him, and he did obey it; read Isa. 53. He who offered Prayers for himself, as an High-Priest offered himself a Sacrifice for us, as ours. By this did he finish his Father's Will intirely, experimentally, feelingly, knowing how difficult Patience under the Cross is, and how to pity us under all our Sufferings.

9 And being made perfect , he became the author of eternal salvation unto all them that obey him .

As to the powerful Execution of his Office, this God-Man exceed's his Types; for having consummated all the Work to which he was designed dy his doing, suffering, dying, rising, and ascending into Heaven in the human Nature, he perfected the Work of Redemption, and consecrated himself to his Office.

By this was he constituted, made, and declared by his Father to be, not an Instrument as all his Types were, but the Cause efficient meritorious and exemplar of Salvation, by his Sacrifice satisfying God's Justice, meriting and effecting Reconciliation and Justification for Sinners; and on his Ascension sends forth the Holy Ghost to qualifie them for the Reception of his Benefits, by working in them what he requires, and on their Application to him, he, as their High Priest, pleads the Merit of his Blood, and intercedes for their Justification and Salvation, which is the freeing them from all Evil criminal and penal, Sin, and whatever it subjecteth them to in this World, or that which is to come; and instating them into all the heavenly Priviledges promised in the Covenant of Grace, Righteousness, Holiness, Heirship to, and Life and Glory with God, and to be safe in the Possession of them all, not for Time only, but for Eternity. This efficient Cause produceth this only to the duly qualified Subject: Mankind is rendred salvable by the Obedience and Sacrifice of this High-Priest; but it is only to penitent believing Sinners that he doth communicate this, and for whom he effects it; those who will intirely submit themselves to Christ as a Lord and King, and be loyal to him and obey him, as well as to a Priest or a Saviour, continuing his faithful Subjects to the end, Iohn 3.16, 18, 36. comp. Matth. 10.22.

Marginal references: Chap. 2.10.

10 Called of God an high priest after the order of Melchisedeck .

His Constitution by God the Father in his Office, maketh it so effectual; he was solemnly proclaimed and declared to be what God had constituted him. God nameth or calleth things as they are, and as he hath made them; and this was done openly, and with the most illustrious Solemnity at his Ascension into Heaven, when God sate him down on his Right Hand in the presence of all the surrounding Angels, who did all submit to him as their Head and King, and acknowledge him as the great Royal High Priest of God, as was foretold, Psal. 110.1, 2. which Words of the Psalmist the Spirit further explaineth in ch. 7. where he proves this Gospel-High-Priest to be of a more excellent order than Aaron's, even like that of Melchisedeck which it exceedeth, and which must last for ever.

11 Of whom we have many things to say, and hard to be uttered , seeing ye are dull of hearing .

The Spirit here digresseth from discoursing further of the Priesthood of Christ, that he may fit these Hebrews to apprehend and improve it when he shall return to it, ch. 7. He beginneth with a Reproof, which takes up the remainder of the Chapter, aed enters on it artificially from the Doctrine delivered of Christ's Priesthood, insinuating the Difficulty of its Reception by them: [non-Latin text not transcribed] of whom, some would make to refer to Melchisedeck, but by what followeth in this and ch. 7. it can be spoken of none but of Christ the Truth of that Type, who was made an High-Priest after that order. And of him the Apostle was filled by the Spirit with matter, as Elihu speaks, Iob 32.18. Much he had to say of this Mystery, which was most excellent and weighty, and which a few words could not express; for it was [non-Latin text not transcribed], not unutterable in it self, or difficult for him to open and interpret, but for them to understand.

Because the Ears of their Mind were not created nor proportioned to it: they were Babes and Children in Understanding; the difficulty was in themselves, not in the Word or Mystery: Their intellective Faculty was slow to discern, perceive, and judge of this Doctrine, and their Hearts were averse to it, being so conceited concerning the Levitical Priesthood; such were the Apostles at the first, Iohn 16.12.

12 For when for the time ye ought to be teachers , ye have need that one teach you again which be the first principles of the oracles of God , and are become such as have need of milk, and not of strong meat .

The Conviction of this fault in their Understanding and Will, is by the Spirit demonstrated; for their dullness proceeded from their neglect of God's means of Knowledge, and so were inexcusable; they had time and means enough of improving in the knowledg of this Gospel-Doctrine of Christ's Priesthood, and to have gained in them the abilities of Teachers of their Families, fellow Christians and Neighbours both from the Law of Moses, and the other Scriptures, and by the Teaching of Christ and his Apostles.

Yet such was their negligence and idleness, that their Knowledge was diminished and lost, and they faln off to the Old Mosaical Oeconomy of Priesthood, Ceremonies and Services, so as they had need again to be taught and instructed by others, which are the [non-Latin text not transcribed] of God's Oracles in the Scriptures. Such things as are the first in order, and first to be taught and learnt, the very Fundamental Principles of Christianity, without the knowledg of which none can be saved, and on which all others do depend. They are so stiled by a Metaphor, signifying such a state of this in the Scripture, as the Elements have in natural bodies which they compound; or, like Elements of Speech, which must be first attained before there can be either an Understanding, Speaking or Writing of a Language; they are the foundation upon which a System of the Christian Religion is raised, see chap. 6.1. which Principles lie dispersed in the New-Testament, and are summed up in those Antient Creeds which are agreeable to our Saviour's Words.

[non-Latin text not transcribed], such Oracles or Revelations of God's Mind about the way of our Salvation, which he hath made to us by his Son our High-Priest, and which he brought from Heaven with him, and taught himself, as ch. 1.1, 2. and hath by the Inspiration of his Spirit of Persons, chosen on purpose by him, penned them eminently in the Scriptures of the New-Testament, not excluding those of the Old-Testament which are unvailed, opened and made glorious in them, Rom. 3.2.

These Hebrews had so greatly forgotten these first Principles, that they were become meer Babes and Infants in Knowledg, they needed the first and weakest Spiritual Food, metaphorically stiled Milk, the most plain and easy Truths of the Gospel, such as they may understand, and give light to others; not the Beggarly Elements of Iudaism, as they are stiled, Gal. 4.3, 9. and Col. 2.8, 20. which would keep them ignorant Babes in the Word of Righteousness, and unfit them for the understanding and digesting the stronger Food of the higher and more excellent Doctrines of the Gospel concerning Christ's Priesthood; such a Babe was Nicodemus, though a Master in Israel, Iohn 3.10, 12.

Marginal references: 1 Cor. 3.1, 2, 3.

13 For every one that useth milk , is unskilful in the word of righteousness : for he is a Babe .

The Spirit proves these Hebrews such Infants by describing the state of them, and of their contrary, and tacitely appling it to them under a Metaphor or Allegory started by him before. For, saith he, every one of you, who take in nothing but the Elements and weakest kind of Doctrines, and can bear no other, have not digested the first Principles of the Oracles of God.

Are [non-Latin text not transcribed], not truly knowing, not proving nor experiencing, never exercised or practised in the Word of Righteousness, the Gospel-Doctrine, which is in it self an Eternal certain Truth, the Revelation of the Righteousness of God to Faith, Rom. 1.16; 17. And the instrumental conveye[illegible: 1 letter] of it to Faith; a perfect Rule of Righteousness, making Christians conform exactly to the Mind and Will of God, and so reaching the state of strong and perfect ones, Col. 1.25. to 29.

He is but a new-born Christian, a Child in Christ's School, one that cannot be experienced in the Perfections of God's Word, because he is weak in Knowledge, Ignorant and unconstant like an Infant, 1 Cor. 14.20. compare Ephes. 4.14.

Marginal references: Gr. hath no experience.

14 But strong meat belongeth to them that are of full age , even those who by reason of use have their senses exercised to discern both good and evil .

But those great deep and high Mysteries of the Gospel concerning Christ's Natures, their Hypostatical Union, his Offices, his actual fulfilling all his Types in the Old Testament both Personal and Mystical, with the Prophesies of his Gospel-Church-State, and his Mediatory Kingdom, &c. these are the strong Meat and Food of grown Christians, who have reached some maturity in the knowledg of these Gospel-Mysteries, and are of a full Age in Understanding, 1 Cor. 2.6. and 14.20. and Phil. 3.15. Reaching on to the measure of the stature of the fulness of Christ in Knowledg and Grace, Ephes. 4.13.

[non-Latin text not transcribed] are strictly, Organs or Instruments of Sense, as the Eye, the Tongue, and the Hand by a Metonymy express, Seeing, Tasting and Feeling, and so is by anallogy applied to the inward Senses and Faculties of the Soul, whereby they discern and relish Gospel-Doctrines.

[non-Latin text not transcribed] strictly notes such an exercise as Wrestlers use for a Victory with all their Might and Strength, being trained up to it by long Exercise. The Spiritual organs or faculties of Christians are well instructed, practised, made apt and ready, as the external ones are, for their proper work.

[non-Latin text not transcribed] for the discerning and differencing things, so as the Mind discerns what Doctrine is true, and what is false by the Word of Righteousness, and the Will chooseth what is Good, and refuseth what is Evil; the affections love Good, and hate Evil; as the senses external can by Exercise discern what Food is gustful, pleasing and wholesom for the Person, and what is nauseous and unwholesom. So the grown Christian is improved by the exercise of his Spiritual Senses, that can by his enlightned Mind discern higher Gospel-Doctrines, and by his renewed Will rellish the sublimer Mysteries of Christ as they are revealed to him; such the Christian Hebrews ought to have been, so able proficients in the School of Christ.

Even these who [non-Latin text not transcribed], by a gracious habit of Wisdom and Knowledg infused and perfected by long study, practice and exercise of themselves in the Word of Righteousness, by which they are able to apprehend and improve the highest Doctrines of the Mystery of Christ.

Marginal references: Or, perfect.; Or, of an habit of Perfection.

The Priesthood of Christ. (a. d. 62.)

1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,

I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest.

II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.

III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.

1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest's hands, as the great agent between God and man.

2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.

IV. How this high priest must be qualified, v. 2.

1. He must be one that can have compassion on two sorts of persons:—(1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.

2. He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.

V. How the high priest was to be called of God. He must have both an internal and external call to his office: For no man taketh this honour to himself (v. 4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe, 1. The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance—entrusted on both sides with the honour of God and the happiness of man—must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe, (1.) God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.

VI. How this is brought home and applied to Christ: So Christ glorified not himself, v. 5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, John viii. 50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.

VII. The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person. 1. In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Ps. ii. 7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Ps. cx. 4, Thou art a priest for ever, after the order of Melchisedec, v. 6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, v. 3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa. liii. 9. And such a high priest became us.

VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, v. 7-9.

1. The discharge of his office of the priesthood (v. 7): Who in the days of his flesh, when he had offered up prayers and supplications, &c. Here observe, (1.) He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! His body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Matt. xxvii. 43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Matt. xxvi. 39, and ch. xxvii. 46), and to that before his agony (John xvii.) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.

2. The consequences of this discharge of his office, v. 8, 9, &c.

(1.) By these his sufferings he learned obedience, though he was a Son, v. 8. Here observe, [1.] The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.

(2.) By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, v. 9. [1.] Christ by his sufferings was consecrated to his office, consecrated by his own blood. [2.] By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation. [3.] Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation. [4.] This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios—the grand cause of their salvation, and they shall own him as such for ever.

The Priesthood of Christ. (a. d. 62.)

10 Called of God a high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Here the apostle returns to what he had in v. 6 cited out of Ps. cx., concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,

I. He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. vii.. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness.

II. He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but dull hearers, dull of understanding and slow to believe; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them.

III. He insists upon the faultiness of this infirmity of theirs. It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, v. 12. Here observe,

1. What proficiency might have been reasonably expected from these Hebrews—that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn, (1.) God takes notice of the time and helps we have for gaining scripture-knowledge. (2.) From those to whom much is given much is expected. (3.) Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station. (4.) None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves.

2. Observe the sad disappointment of those just expectations: You have need that one should teach you again, &c. Here note, (1.) In the oracles of God there are some first principles, plain to be understood and necessary to be learned. (2.) There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God. (3.) Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed those that are not improving under the means of grace will be losing. (4.) It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding.

IV. The apostle shows how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes and persons of full age (v. 12-14), and there are in the gospel milk and strong meat. Observe, 1. Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa. xxviii. 10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity. 2. There is strong meat for those that are of full age, v. 14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe, (1.) There have been always in the Christian state children, young men, and fathers. (2.) Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. (3.) The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby. (4.) It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion—milk to babes, and strong meat to those of full age. (5.) There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. (6.) It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.

CHAP. V. Verſe I. Both gifts]

Of things without life.

And ſacrifices] Of living creatures.

For ſins] Chriſt, as God, was the Prieſt Altar to offer up and to ſanctifie the ſacrifice: And, as God-man, he was the ſacrifice: for the Church was purchaſed by the bloud of God, Act, 20.28. A bloudy Spouſe ſhe was unto him, as in a ſenſe it may he ſaid.

Verſe 2. Who can have compaſſion] Or, Bear anything With reaſon, [non-Latin text not transcribed]. and not be eaſily angry, but ſhew as much mercy as is meet for his, whether they have ignorantly offended, or upon deliberation. they cannot commit more, then he can remit.

He is compaſſed With infirmity] Chriſt was compaſſed With that which we call miſerable, not that we call ſinfull infirmity.

Verſe 3. He ought as for the people] A prieſt is a perſon by Gods appointment taken from amongſt men, and for men to offer gifts and ſacrifices for ſinne in their, and his own behalſe.

Verſe 4. And no man taketh, &c.] Or if he doc, he ſhall ſmoke and ſmart for it, as did Nadab and Abibu, Ʋzzah and Ʋzziah, &c. In phyſicis aer non facit ſeipſum ignem, ſed fit à ſuperiori; as Aquinas noteth upon this text. No man might come uncalled to the King of Perſia, upon pain of death. What then ſhall become of ſuch as come without a call to the King of heaven? Chriſt would not let the devil preach him, Mark I. Quia extra vocationem (as one well noteth) becauſe he had no calling to ſuch an office.

Verſe 5. Glorified not himſelf] As the Pope doth, who will needs be ſtiled, Pontifex maximus, the greateſt high-Prieſt (whereas Chriſt is called only the great, and not greateſt high Prieſt, Heb. 4.14.) Pope Hildebrand eſpecially: whom when no man would advance to Peters chair, he gat up himſelf.Heidſoll. Quis enim melius de me judicare poteſt, quam ego? ſaid he, Who can better judge of me then my ſelf?

But he that ſaid unto him] He glorified him, or made him high Prieſt.

To day have I begotten then] Adde the words following, Ask of me, & a. and the ſenſe is full. For to ask of God thoſe things that pertain to the peoples ſafety and ſalvation is the proper office of an high-Prieſt. Chriſt as he expiated his peoples ſins by his own blond, ſo he made interceſſion for them, 1. A little afore his attachment, Job 17.1, 2. &c. 2. In the very time, when the ſacrifice was hanged up, Luk, 23.34.3. In the heavenly Sanctuary, Heb. 9 24.

Verſe 6. Thou art a Prieſt, &c.] The former proof was not ſo evident: bus this puts the matter out of all queſtion, A Miniſter ſhould uſe ſound ſpeech that cannot be contradicted: that he that is of the contrary part may be a ſhamed, having nothing reaſonably to oppoſe, Tit. 2.8. The Jew would object, That Chriſt was not of the Tribe of Levi, therefore no Prieſt. the apoſtle anſwers; Yes, a Prieſt, but after another order, and proves it. This is [non-Latin text not transcribed], colla[illegible: 1 letter] is teſtimon[illegible: 1 letter] is demonſtrare, as Paul did, Act 9 22. to confirm and aſſert.

Verſe 7. Praiers and ſupplications] Gr. Deprecations, [non-Latin text not transcribed]. and moſt ardent requeſts, uttered With deep ſighes, hands lifted up, and manifold moans.

Ʋnto him that Was able to ſave him, &c.] Neither let any here object, That many Marty is ſuffered with leſſe ado, may with great joy and triumph. For, 1. What were all their ſufferings to his? 2. He therefore ſuffered the worſt, that they might the better ſuffer. 3. They were lifted up with the ſenſe of Gods love, which he for preſent feſt not. 4. Their bodily pains were miraculouſly mitigated: as Roſe Allen being asked by a friend, how ſhe could abide the pain full burning of her hand held over a candle,Act. And Men. fol. 1821. ſo long till the very ſinews crackt aſunder? She ſaid, at the firſt it was ſome grief to her; but afterward, the longer me burned, the leſſe the felt, or well near none at all. Sabina a Roman Martyr, crying out in her travell, and being asked by her keeper how ſhe would endure the fire next day; On well enough, ſaid ſhe: for now I ſuffer in childe-birth for my ſins, Geneſis 3. but then Chriſt ſhall ſuffer in me, and ſupport me.

And was heard in that he ſeared] Or, He was heard (that is, [non-Latin text not transcribed]. Delivered) from his ſear. I or no ſooner had he praied, but he met his cnemics in the face, and asked them, Whom ſeek ye? I am he.

Verſe 8. Yet learned be obedience] He came to know by experience what a hard matter it was, thus to obey God. Schola crucis, [non-Latin text not transcribed] N[illegible: 1 letter]ument: docume[illegible: 1 letter]a. ſchola lu[illegible: 2 letters], Gideon by threſhing the men of Succoth, taught them, Judg. 8.7-16. Gods chaſtiſements are our advertiſements. See my Treatiſe on Rev. 3.19. p.145.

Verſe 9. [non-Latin text not transcribed]. And being made perfect] Or, Being offered up in ſacrifice, or being complcated by this experimentall knowledge of paſſive obedience alſo.

The anthour] [non-Latin text not transcribed]. And finiſher too, cap. 12.2. Gr The cauſe, viz. by his merit and eſſicacy.

Verſe 10. [non-Latin text not transcribed]. Called] Gr. Spoken unto, called by name, or entituled an high-Prieſt, &c. therefore he is truly ſo. For perſons and things are as God calleth them.

Verſe 11. Of Whom We have, &c.] The digreſſion here begun holds on to the end of the next Chapter.

Hard to be uttered] Gr. Hard to be expounded. But diſſiculty doth not diſhearten, but rather what on heroick ſpirits to a more ſerious ſearch: it doth not weaken, but waken their earneſtneſſe. not amate, but animate them.

Seeing Me are dull] [non-Latin text not transcribed] Mako. Gr. Slow▪paced and heavy▪banded. Our mindes me like narrow mouthed veſſels. Our Saviour therefore ſpake as the people could bear, like as Iacob drave as the little ones could go.

Verſe 12. Ye have need that one] But people plead their rotten cha[illegible: 1 letter]ters of age and marriage againſt Catechiſme.

Verſe 13. In the Word of righteouſneſſe] That is in the more ſolid doctrine of the Goſpel concerning Chriſt, who is our righteouſneſſe.

Verſe 14. [non-Latin text not transcribed]. To them that are of full age] Or that are perfect, comparatively perfect, not only paſt the ſpoon, but full grown.

Who by reaſon of uſe] Gr. By reaſon of habit, got by continuall cuſtome, and long practice, as in an expert Artiſt.

Have their ſenſes exerciſed] Their inward ſenſes]: for the foul alſo hat her ſenſes, [non-Latin text not transcribed]. as the body hath. Inſtead of ſeeing, faith; of hearing obedience; of ſmelling, hope; of taſting, charity: of touching, humility.

To diſcern good and evil] Doth not the ear try words, and the mouth taſte his meat? Iob 12.11. Eye bath not ſeen, &c. 1 Cor. 2.9. Where the carcaſe is, the Eagles Will be. Saints have a ſpirituall ſagacity: and they lay hold on eternall life.

For every high priest. That is, among the Jews, for the remarks relate to the Jewish system. The Jews had one high priest who was regarded as the successor of Aaron. The word "high priest" means chief priest; that is, a priest of higher rank and office than others. By the original regulation the Jewish high priest was to be of the family of Aaron, (Ex 29:9,) though in later times the office was frequently conferred on others. In the time of the Romans it had become venal, and the Mosaic regulation was disregarded, 2 Mac. iv. 7; Jos. Ant. xv. 3, 1. It was no longer held for life, so that there were several persons at one time to whom was given the title of high priest. The high priest was at the head of religious affairs, and was the ordinary judge of all that pertained to religion, and even of the general justice of the Hebrew commonwealth, De 17:8-12, 19:17; De 21:5, 23:9,10. He only had the privilege of entering the most holy place once a year, on the great day of atonement, to make expiation for the sins of the people, Lev 16. He was to be the son of one who had married a virgin, and was to be free from any corporeal defect, Lev 21:13. The dress of the high priest was much more costly and magnificent than that of the inferior order of priests, Ex 39:1-9. He wore a mantle or robe--meil-- of blue, with the borders embroidered with pomegranates in purple and scarlet; an ephod-- --made of cotton, with crimson, purple, and blue, and ornamented with gold, worn over the robe or mantle, without sleeves, and divided below the arm-pits into two parts or halves, of which one was in front, covering the breast, and the other behind, covering the back. In the ephod was a breastplate of curious workmanship, and on the head a mitre. The breastplate was a piece of broidered work about ten inches square, and was made double, so as to answer the purpose of a pouch or bag. It was adorned with twelve precious stones, each one having the name of one of the tribes of Israel. The two upper corners of the breastplate were fastened to the ephod, and the two lower to the girdle. The cut is supposed to give an illustration of this part of the dress of the high priest. It is copied from Taylor's Fragments, appended to Calmet. As there is frequent reference to the high priest of the Jews in this epistle, and as he performed so important an office among the Hebrews, it may be useful to have a view of the appearance of this officer in fall dress. The following cuts will illustrate this.

The first represents him with the robe and the ephod. On each shoulder is seen an onyx stone, Upon each of which were engraved the names of six of the tribes of the children of Israel. The breastplate is also seen with a wrought chain of gold fastened to each corner, and passing under the arms and over each shoulder. The dress is described at length in Ex 28. The second cut, exhibits the dress of the high priest on the day of expiation, and is very plain and simple, consisting only of plain linen, with a sash and girdle, Lev 16:4,23.

Taken from among men. There may be an allusion here to the fact, that the great High Priest of the Christian dispensation had a higher than human origin, and was selected from a rank far above men. Or it may be that the meaning is, that every high priest on earth--including, all under the old dispensation and the great High Priest of the new--is ordained with reference to the welfare of men, and to bring some valuable offering for man to God.

Is ordained for men. Is set apart or consecrated for the welfare of men. The Jewish high priest was set apart to his office with great solemnity. See Ex 29.

In things pertaining to God. In religious matters, or with reference to the worship and service of God. He was not to be a civil ruler, nor a teacher of science, nor a military leader, but his business was to superintend the affairs of religion.

That he may offer both gifts. That is, thank-offerings, or oblations, which would be the expressions of gratitude. Many such offerings were made by the Jews under the laws of Moses, and the high priest was the medium by whom they were to be presented to God.

And sacrifices for sins. Bloody offerings; offerings made of slain beasts. The blood of expiation was sprinkled by him on the mercy-seat, and he was the appointed medium by which such sacrifices were to be presented to God. Heb 4:6, seq. We may remark here,

(1.) that the proper office of a priest is to present a sacrifice for sin.

(2.) It is improper to give the name priest to a minister of the gospel. The reason is, that he offers no sacrifice; he sprinkles no blood. He is appointed to "preach the word," and to lead the devotions of the church, but not to offer sacrifice. Accordingly, the New Testament preserves entire consistency on this point, for the name priest is never once given to the apostles, or to any other minister of the gospel. Among the Papists there is consistency--though gross and dangerous error--in the use of the word priest. They believe that the minister of religion offers up "the real body and blood of our Lord;" that the bread and wine are changed by the words of consecration into the "body and blood, the soul and divinity, of the Lord Jesus," (Decrees of the Council of Trent;) and that this is really offered by him as a sacrifice. Accordingly, they "elevate the host;" that is, lift up or offer the sacrifice, and require all to bow before it and worship; and with this view they are consistent in retaining the word priest. But why should this name be applied to a Protestant minister, who believes that all this is blasphemy, and who claims to have no sacrifice to offer when he comes to minister before God? The great sacrifice --the one sufficient atonement--has been offered; and the ministers of the gospel are appointed to proclaim that truth to men, not to offer sacrifices for sin.

(a) "among men" Heb 8:3 (*) "ordained" "appointed" (+) "pertaining" "related"

Who can have compassion. Marg. Reasonably bear with. The idea is that of sympathizing with. The high priest is taken from among men, in order that he may have a fellow-feeling for those on whose behalf he officiates. Sensible of his own ignorance, he is able to sympathize with those who are ignorant; and compassed about with infirmity, he is able to succour those who have like infirmities.

And on them that are out of the way. The erring and the guilty. If he were taken from an order of beings superior to men, he would be less qualified to sympathize with those who felt that they were sinners, and who needed pardon.

For that he himself also is compassed with infirmity. Heb 7:28. He is liable to err; he is subject to temptation; he must die, and appear before God: and encompassed with these infirmities, he is better qualified to minister in behalf of guilty and dying men. For the same reason it is that the ministers of the gospel are chosen from among men. They are of like passions with others. They are sinners; they are dying men. They can enter into the feelings of those who are conscious of guilt; they can sympathize with those who tremble in dread of death; they can partake of the emotions of those who expect soon to appear before God.

(1) "have compassion" "reasonably bear with" (a) "he himself" Heb 7:28

And by reason hereof. Because he is a sinner--an imperfect man.

As for the people, so also for himself, to offer for sins. To make an expiation for sins. He needs the same atonement; he offers the sacrifice for himself which he does for others, Lev 9:7 The same thing is true of the ministers of religion now. They come before God feeling that they have need of the benefit of the came atonement which they preach to others; they plead the merits of the same blood for their own salvation which they show to be indispensable for the salvation of others.

(*) "hereof" "On this account" (a) "so also" Lev 9:7

And no man taketh this honour to himself. No one has a right to enter on this office unless he has the qualifications which God has prescribed. There were fixed and definite laws in regard to the succession in the office of the high priest, and to the qualifications of him who should hold the office.

But he that is called of God, as was Aaron. Aaron was designated by name. It was necessary that his successors should have as clear evidence that they were called of God to the office, as though they had been mentioned by name. The manner in which the high priest was to succeed to the office was designated in the law of Moses, but in the time of Paul these rules were little regarded. The office had become venal, and was conferred at pleasure by the Roman rulers. Still it was true that, according to the law, to which alone Paul here refers, no one might hold this office but he who had the qualifications which Moses prescribed, and which showed that he was called of God. We may remark here,

(1.) that this does not refer so much to an internal as to an external call. He was to have the qualifications prescribed in the law; but it is not specified that he should be conscious of an internal call to the office, or be influenced by the Holy Spirit to it. Such a call was, doubtless, in the highest degree desirable, but it was not prescribed as an essential qualification.

(2.) This has no reference to the call to the work of the Christian ministry, and should not be applied to it. It should not be urged as a proof-text to show that a minister of the gospel should have a "call" directly from God, or that he should be called according to a certain order of succession. The object of Paul is not to state this, whatever may be the truth on this point. His object is to show that the Jewish high priest was called of God to his office in a certain way, showing that he held the appointment from God, and that therefore it was necessary that the great High Priest of the Christian profession should be called in a similar manner. To this alone the comparison should be understood as applicable.

(b) "no man" 2Chr 26:18 (c) "Aaron" Ex 28:1, Nu 16:40

So also Christ glorified not himself. Jn 8:54. The meaning is, that Jesus was not ambitious; that he did not intrude himself into the great office of high priest; he did not enter upon its duties without being regularly called to it. Paul claimed that Christ held that office; but, as he was not descended from Aaron, and as no one might perform its duties without being regularly called to it, it was incumbent on him to show that Jesus was not an intruder, but had a regular vocation to that work. This he shows by a reference to two passages of the Old Testament.

But he that said unto him. That is, he who said to him, "Thou art my son," exalted him to that office He received his appointment from him. This was decisive in the case; and this was sufficient, if it could be made out; for the only claim which Aaron and his successors could have to the office, was the fact that they had received their appointment from God.

Thou art my Son. Ps 2:7. See this passage explained Acts 13:33. It is here used with reference to the designation to the priestly office, though in the Psalm more particularly to the anointing to the office of king. The propriety of this application is founded on the fact, that the language in the Psalm is of so general a character, that it may be applied to any exaltation of the Redeemer, or to any honour conferred on him. It is here used with strict propriety, for Paul is saying that Jesus did not exalt himself, and in proof of that he refers to the fact that God had exalted him by calling him his "Son."

(d) "Christ glorified" Jn 8:54 (e) "Thou art my Son" Ps 2:7

As he said also in another place. Ps 110:4.

Thou art a Priest for ever. It is evident here that the apostle means to be understood as saying that the Psalm referred to Christ-and this is one of the instances of quotation from the Old. Testament respecting which there can be no doubt. Paul makes winch of this argument in a subsequent part of this epistle, Heb 7, and reasons as if no one would deny that the Psalm had a reference to the Messiah. It is clear, from this, that the Psalm was understood by the Jews at that time to have such a reference, and that it was so universally admitted that no one would call it in question. That the Psalm refers to the Messiah has been the opinion of nearly all Christian commentators, and has been admitted by the Jewish Rabbins in general also. The evidence that it refers to the Messiah is such as the following.

(1.) It is a Psalm of David, and yet is spoken of One who was superior to him, and whom he called his "Lord," Ps 110:1.

(2.) It cannot be referred to JEHOVAH himself, for he is expressly Ps 110:1 distinguished from him who is here addressed.

(3.) It cannot be referred to any one in the time of David, for there was no one to whom he would attribute this character of superiority but God.

(4.) For the same reason there was no one among his posterity, except the Messiah, to whom he would apply this language.

(5.) It is expressly ascribed by the Lord Jesus to himself, Mt 22:43,44.

(6.) The scope of the Psalm is such as to be applicable to the Messiah, and there is no part of it which would be inconsistent with such a reference. Indeed, there is no passage of the Old Testament of which it would be more universally conceded that there was a reference to the Messiah than this Psalm.

Thou art a Priest. He is not here called a high priest, for Melchisedek did not bear that title, nor was the Lord Jesus to be a high priest exactly in the sense in which the name was given to Aaron and his successors. A word is used, therefore, in a general sense, to denote that he would be a print simply, or would sustain the priestly office. This was all that was needful to the present argument, which was, that he was designated by God to the priestly office, and that he had not intruded himself into it. 

For ever. This was an important circumstance, of which the apostle makes much use in another part of the epistle. Heb 7:8, Heb 7:23 Heb 7:24. The priesthood of the Messiah was not to change from hand to hand; it was not to be laid down at death; it was to remain unchangeably the same.

After the order. The word rendered order-- ταξις ~means, "a setting in order--hence arrangement or disposition. It may be applied to ranks of soldiers; to the gradations of office; or to any rank which men sustain in society. To say that he was of the same order with Melchisedek, was to say that he was of the same rank or station. He was like him in his designation to the office. In what respects he was like him the apostle shows more fully in Heb 7. One particular in which there was a striking resemblance, which did not exist between Christ and any other high-priest, was that Melchisedek was both a priest and a king. None of the kings of the Jews were priests; nor were any of the priests ever elevated to the office of king. But in Melchisedek these offices were united; and this fact constituted a striking resemblance between him and the Lord Jesus. It was on this principle that there was such pertinency in quoting here the passage from Ps 2. See Heb 5:5. The meaning is, that Melchisedek was of a peculiar rank or order; that he was not numbered with the Levitical priests, and that there were important features in his office which differed from theirs. In those features it was distinctly predicted that the Messiah would resemble him.

Melchisedek. Heb 7:1, seq.

(f) "Thou art" Ps 110:4

Who. That is, the Lord Jesus--for so the connexion demands. The object of this verse and the two following is, to show that the Lord Jesus had that qualification for the office of priest to which he had referred Heb 5:2. It was one important qualification for that office, that he who sustained it should be able to show compassion, to aid those that were out of the way, and to sympathize with sufferers; in other words, they were themselves encompassed with infirmity, and thus were able to succour those who were subjected to trials. The apostle shows now that the Lord Jesus had those qualifications, as far as it was possible for one to have them who had no sin. In the days of his flesh he suffered intensely; he prayed with fervour; he placed himself in a situation where he learned subjection and obedience by his trials; and in all things he went far beyond what had been evinced by the priests under the ancient dispensation.

In the days of his flesh. When he appeared on earth as a man. Flesh is used to denote human nature, and especially human nature as susceptible of suffering. The Son of God still is united to human nature, but it is human nature glorified; for in his case, as in all others, "flesh and blood cannot inherit the kingdom of God," 1Cor 15:50. He has now a glorified body, Php 3:21, such as the redeemed will have in the future world. Comp, Rev 1:13-17. The phrase "days of his flesh," means the time when he was incarnate, or when he lived on earth in human form. The particular time here referred to, evidently, was the agony in the garden of Gethsemane.

Prayers and supplications. These words are often used to denote the same thing. If there is a difference, the former--δεησεις--means, petitions which arise from a sense of need,--from δεομαι-- want, to need; the latter refers usually to supplication for protection, and is applicable to one who, under a sense of guilt, flees to an altar with the symbols of supplication in his hand. Suppliants in such cases often carried an olive-branch as an emblem of the peace which they sought.

A fact is mentioned by Livy respecting the Locrians that may illustrate this passage. "Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, extending the badges of suppliants--olive branches--according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with a lamentable cry," Lib xxix. c. 16. The particular idea in the word here used ικετηρια is, petition for protection,help, or shelter, (Passow;) and this idea accords well with the design of the passage. The Lord Jesus prayed as one who had need, and as one who desired protection, shelter, or help. The words here, therefore, do not mean the same thing, and are not merely intensive, but they refer to distinct purposes which the Redeemer had in his prayers. He was about to die, and, as a man, he needed the Divine help; he was, probably, tempted in that dark hour, Jn 12:30, and he fled to God for protection.

With strong crying. This word does not mean weeping, as the word "crying" does familiarly with us. It rather means an outcry, the voice of wailing and lamentation. It is the cry for help of one who is deeply distressed, or in danger; and refers here to the earnest petition of the Saviour when in the agony of Gethsemane, or when on the cross. It is the intensity of the voice which is referred to, when it is raised by an agony of suffering. Comp. Lk 22:44: "He prayed more earnestly." Mt 27:46: "And about the ninth hour Jesus cried with a loud voice--My God, my God, why hast thou forsaken me?" See also Mt 26:38,39, 27:60.

And tears. Jesus wept at the grave of Lazarus, Jn 11:35, and over Jerusalem, Lk 19:41. It is not expressly stated by the Evangelists that he wept in the garden of Gethsemane, but there is no reason to doubt that he did. In such an intense agony as to cause a bloody sweat, there is every probability that it would be accompanied with tears. We may remark then,

(1.) that there is nothing dishonourable in tears, and that man should not be ashamed, on proper occasions, to weep. The fact that the Son of God wept is a full demonstration that it is not disgraceful to weep. God has so made us as to express sympathy for others by tears. Religion does not make the heart insensible and hard, as stoical philosophy does; it makes it tender and susceptible to impression.

(2.) It is not improper to weep. The Son of God wept--and if he poured forth tears it cannot be wrong for us. Besides, it is a great law of our nature, that in suffering we should find relief by tears. God would not have so made us if it had been wrong.

(3.) The fact that the Son of God thus wept should be allowed deeply to affect our hearts. "He wept that we might weep;" Each sin demands a tear." He wept that he might redeem us; we should weep that our sins were so great as to demand such bitter woes for our salvation. That we had sinned; that our sins caused him such anguish; that he endured for us this bitter conflict, should make us weep. Tear should answer to tear, and sigh respond to sigh, and groan to groan, when we contemplate the sorrows of the Son of God in accomplishing our redemption. That man must have a hard heart who has never had an emotion when he has reflected that the Son of God wept, and bled, and died for him.

Unto him that was able. To God. He alone was able then to save. In such a conflict man could not aid; and the help of angels, ready as they were to assist him, could not sustain him. We may derive aid from man in trial; we may be comforted by sympathy and counsel; but there are sorrows where God only can uphold the sufferer. That God was able to uphold him, in his severe conflict, the Redeemer could not doubt; nor need we doubt it, in reference to ourselves, when deep sorrows come over our souls.

To save him from death. It would seem from this, that what constituted the agony of the Redeemer was the dread of death, and that he prayed that he might be saved from that. This might be, so far as the language is concerned, either the dread of death on the spot by the intensity of his sufferings and by the power of the tempter, or it might be the dread of the approaching death on the cross. As the Redeemer, however, knew that he was to die on the cross, it can hardly be supposed that he apprehended death in the garden of Gethsemane. What he prayed for was, that, if it were possible, he might be spared from a death so painful as he apprehended, Mt 26:39. Feeling that God had power to save him from that mode of dying, the burden of his petition was, that, if human redemption could be accomplished without such sufferings, it might please his Father to remove that cup from him.

And was heard. In Jn 11:42, the Saviour says, "I know that thou hearest me always." In the garden of Gethsemane he was heard. His prayer was not disregarded, though it was not literally answered. The cup of death was not taken away; but his prayer was not disregarded. What answer was given--what assurance or support was imparted to his soul--we are not informed. The case, however, shows us,

(1.) that prayer may be heard even when the sufferings which are dreaded, and from which we prayed to be delivered, may come upon us. They may come with such assurances of Divine favour, and such supports, as will be full proof that the prayer was not disregarded.

(2.) That prayer offered in faith may not be always literally answered. No one can doubt that Jesus offered the prayer of faith; and it is as little to be doubted, if he referred in the prayer to the death on the cross, that it was not literally answered. Comp, Mt 26:39. In like manner it may occur now, that prayer shall be offered with every right feeling, and with an earnest desire for the object, which may not be literally answered. Christians, even in the highest exercise of faith, are not inspired to know what is best for them; and, as long as this is the case, it is possible that they may ask for things which it would not be best to have granted. They who maintain that the prayer of faith is always literally answered, must hold that the Christian is under such a guidance of the Spirit of God that he cannot ask anything amiss. 2Cor 12:9.

In that he feared. Marg. For his piety. Coverdale, "Because he had God in honour." Tindal, "Because he had God in reverence." Prof. Stuart renders it, "And was delivered from that which he feared." So also Doddridge. Whitby, "Was delivered from his fear." Luther renders it, "And was heard for that he had God in reverence"--dass er Gott in Ehren hatte. Beza renders it, "His prayers being heard, he was delivered from fear." From this variety in translating the passage, it will be seen at once that it is attended with difficulty. The Greek is, literally, "from fear or reverence" --αποτηςευλαβειας. The word occurs in the New Testament only in one other place, Heb 12:28, where it is rendered "fear." "Let us serve him with reverence and godly fear." The word properly means, caution, circumspection; then timidity, fear; then the fear of God, reverence, piety. Where the most distinguished scholars have differed as to the meaning of a Greek phrase, it would be presumption in me to attempt to determine its sense. The most natural and obvious interpretation, however, as it seems to me, is, that it means that he was heard on account of his reverence for God; his profound veneration; his submission. Such was his piety that the prayer was heard, though it was not literally answered. A prayer may be heard, and yet not literally answered; it may be acceptable to God, though it may not consist with his arrangements to bestow the very blessing that is sought. The posture of the mind of the Redeemer, perhaps, was something like this. He knew that he was about to be put to death in a most cruel manner. His tender and sensitive nature, as a man, shrank from such a death. As a man he went, under the pressure of his great sorrows, and pleaded that the cup might be removed, and that man might be redeemed by a less fearful scene of suffering. That arrangement, however, could not be made. Yet the spirit which he evinced; the desire to do the will of God; the resignation, and the confidence in his Father which he evinced, were such as were acceptable in his sight. They showed that he had unconquerable virtue; that no power of temptation, and no prospect of the intensest woes which human nature could endure, could alienate him from piety, To show this was an object of inestimable value, and, much as it cost the Saviour, was worth it all. So now it is worth much to see what Christian piety can endure; What strong temptations it can resist; and what strength it has to bear up under accumulated woes: and even though the prayer of the pious sufferer is not directly answered, yet that prayer is acceptable to God, and the result of such a trial is worth all that it costs.

(a) "prayers" Mt 26:39-44 (b) "able" Mt 26:53 (1) "in that he feared" "for his piety"

Though he were a Son. Though the Son of God. Though he sustained this exalted rank, and was conscious of it, yet he was willing to learn experimentally what is meant by obedience in the midst of sufferings.

Yet learned he obedience. That is, he learned experimentally and practically. It cannot be supposed that he did not know what obedience was; or that he was indisposed to obey God before he suffered; or that he had, as we have, perversities of nature, leading to rebellion, which required to be subdued by suffering;--but that he was willing to test the power of obedience in sufferings; to become personally and practically acquainted with the nature of such obedience in the midst of protracted woes. Comp. Php 2:8. The object here is, to show how well fitted the Lord Jesus was to be a Saviour for man-kind; and the argument is, that he has set us an example, and has shown that the most perfect obedience may be manifested in the deepest sorrows of the body and the soul. Learn hence, that one of the objects of affliction is to lead us to obey God. In prosperity we forget it. We become self-confident and rebellious. Then God lays his hand upon us; breaks up our plans; crushes our hopes; takes away our health; and teaches us that we must be submissive to his will. Some of the most valuable lessons of obedience are learned in the furnace of affliction; and many of the most submissive children of the Almighty have been made so, as the result of protracted woes.

(a) "obedience" Php 2:3

And being made perfect. That is, being made a complete Saviour--a Saviour fitted in all respects to redeem men. Sufferings were necessary to the completeness or the finish of his character as a Saviour--not to his moral perfection, for he was always without sin. See this explained Heb 2:10.

He became the Author, That is, he was the procuring cause (αιτιος) of salvation. It is to be traced wholly to his sufferings and death. Heb 2:10.

Unto all them that obey him. It is not to save those who live in sin. Only those who obey him have any evidence that they will be saved. Jn 14:15.

(b) "being made perfect" Heb 2:10

Called of God. Addressed by him, or greeted by him. The Word. here used does not mean that he was appointed by God, or "called" to the office, in the sense in which we often use the word but simply that he was addressed as such, to wit, in Ps 110.

An High Priest. In the Septuagint, (Ps 110.4,) and in Heb 4:6 above, it is rendered priest -- ιερευς ---but the Hebrew word cohen--is used to denote the high priest, and may mean either. See Sept. in Lev 4:3. Whether the word priest, or high priest, be used here, does not affect the argument of the apostle.

After the order of Melchisedek. Heb 5:6.

(c) "High Priest" Heb 5:6

Of whom we have many things to say. There are many things which seem strange in regard to him; many things which are hard to be understood. Paul knew that what he had to say of this man, as a type of the Redeemer, would excite wonder, and that many might be disposed to call it in question. He knew that, in order to be understood, what he was about to say required a familiar acquaintance with the Scriptures, and a strong and elevated faith. A young convert--one who had just commenced the Christian life--could hardly expect to be able to understand it. The same thing is true now. One of the first questions which a young con- vert often asks is, Who was Melchisedek? And one of the things which most uniformly perplex those who begin to study the Bible, is the statement which is made about this remarkable man.

Hard to be uttered. Rather, hard to be interpreted, or explained. So the Greek word means.

Seeing ye are dull of hearing. That is, when they ought to have been acquainted with the higher truths of religion, they had shown that they received them slowly, and were dull of apprehension. On what particular fact Paul grounded this charge respecting them is unknown; nor could we know, unless we were better acquainted with the persons to whom he wrote, and their circumstances, than we now are. But he had doubtless in his eye some fact which showed that they were slow to understand the great principles of the gospel.

(*) "uttered" "explained" (+) "hearing" "apprehension"

For when for the time. Considering the time which has elapsed since you were converted. You have been Christians long enough to be expected to understand such doctrines. This verse proves that those to whom he wrote were not recent converts.

Ye ought to be teachers. You ought to be able to instruct others. He does not mean to say, evidently, that they ought all to become public teachers, or preachers of the gospel, but that they ought to be able to explain to others the truths of the Christian religion. As parents, they ought to be able to explain them to their children; as neighbours, to their neighbours; or as friends, to those who were inquiring the way to life.

Ye have need. That is, probably the mass of them had need. As a people, or a church, they had shown that they were ignorant of some of the very elements of the gospel.

Again. This shows that they had been taught, on some former occasions, what were the first principles of religion, but they had not followed up the teaching as they ought to have done.

The first principles. The very elements; the rudiments; the first lessons--such as children learn before they advance to higher studies. See the word here used explained Rom 4:3, under the word "elements." The Greek word is the same.

Of the oracles of God. Of the Scriptures, or what God has spoken. Rom 3:2. The phrase here may refer to the writings of the Old Testament, and particularly to those parts which relate to the Messiah; or it may include all that God had at that time revealed, in whatever way it was preserved. In 1Pet 4:11, it is used with reference to the Christian religion, and to the doctrines which God had revealed in the gospel. In the passage before us it may mean, the Divine oracles or communications, in whatever way they had been made known. They had shown that they were ignorant of the very rudiments of the Divine teaching.

And are become such. There is more meant in this phrase than that they simply were such persons. The word rendered "are become" γινομαι--sometimes implies a change of state, or a passing from one state to another--well expressed by the phrase "are become." See Mt 5:45, 4:3, 13:32, 6:16, 10:25, Mk 1:17, Rom 7:3,4. The idea here is, that they had passed from the hopeful condition in which they were when they showed that they had an acquaintance with the great principles of the gospel, and that they had become such as to need again the most simple form of instruction. This agrees well with the general strain of the epistle, which is to preserve them from the danger of apostasy. They were verging towards it, and had come to that state where, if they were recovered, it must be by being again taught the elements of religion.

Have need of milk. Like little children. You can bear only the most simple nourishment. The meaning is, that they were incapable of receiving the higher doctrines of the gospel, as much as little children are incapable of digesting solid food. They were, in fact, in a state of spiritual infancy.

And not of strong meat. Greek. "Strong food." The word meat, with us, is used now to denote only animal food. Formerly, it meant food in general. The Greek word here means nourishment.

(++) "time" "For whereas by this time" (d) "milk" 1Cor 3:1-3

For every one that useth milk. Referring to the food of children. The apostle has in view here those Christians who resemble children in this respect, that they are not capable of receiving the stronger food adapted to those of mature age.

Is unskilful. Inexperienced; who has not skill to perform anything. The word Is properly applied to one who has not experience or skill, or who is ignorant. Here it does not mean that they were not true Christians, but that they had not the experience or skill requisite to enable them to understand the higher mysteries of the Christian religion.

In the word of righteousness. The doctrine respecting the way in which men become righteous, or the way of salvation by the Redeemer. Rom 1:17.

For he is a babe. That is, in religious matters. He understands the great system only as a child may. It is common to speak of "babes in knowledge," as denoting a state of ignorance.

(1) "is unskilful" "hath no experience"

Strong meat. Solid food pertains to those of maturer years. So it is with the higher doctrines of Christianity. They can be understood and appreciated only by those who are advanced in Christian experience.

Of full age. Marg Perfect. The expression refers to those who are grown up.

Who by reason of use. Marg. Or, an habit; or perfection. Coverdale and Tindal render it, "through custom." The Greek word means, habit, practice. The meaning is, that by long use and habit they had arrived to that state in which they could appreciate the more elevated doctrines of Christianity. The reference, in the use of this word is not to those who eat food--meaning that by long use they are able to distinguish good from bad; but it is to experienced Christians, who, by long experience, are able to distinguish that which is useful, in pretended religious instruction, from that which is injurious. It refers to the delicate taste which an experienced Christian has in regard to those doctrines which impart most light and consolation. Experience will thus enable one to discern what is fitted to the soul of man, what elevates and purifies the affections, and what tends to draw the heart near to God.

Have their senses. The word here used means, properly, the senses-- as we use the term; the seat of sensation, the smell, taste, &c. Then it means, the internal sense, the faculty of perceiving truth: and this is the idea here. The meaning is, that by long experience Christians come to be able to understand the more elevated doctrines or Christianity; they see their beauty and value, and they are able carefully and accurately to distinguish them from error. Jn 7:17.

To discern both good and evil. That is, in doctrine. They will appreciate and understand that which is true; they will reject that which is false.

(2) "full of age" "perfect" (3) "of use" "or an habit; or perfection"

REMARKS

1. Let us rejoice that we have a High Priest who is duly called to take upon himself the functions of that great office, and who lives for ever, Heb 5:1-6. True, he was not of the tribe of Levi; he was not a descendant of Aaron; but he had a more noble elevation, and a more exalted rank. He was the Son of God, and was called to his office by special Divine designation, He did not obtrude himself into the work; he did not unduly exalt himself, but he was directly called to it by the appointment of God, When, moreover, the Jewish high priests could look back on the long line of their ancestors, and trace the succession up to Aaron, it was in the power of the great High Priest of the Christian faith to look farther back still, and to be associated in the office with one of higher antiquity than Aaron, and of higher rank--one of the most remarkable men of all ancient times-- he whom Abraham acknowledged as his superior, and from whom Abraham received the benediction.

2. It is not unmanly to weep, Heb 5:7. The Son of God poured out prayers and supplications, with strong crying and tears, He wept at the grave of Lazarus, and he wept over Jerusalem. If the Redeemer wept, it is not unmanly to weep; and we should not be ashamed to have tears seen streaming down our cheeks. Tears are appointed by God to be the natural expression of sorrow, and, often to furnish a relief to a burdened soul. We instinctively honour the man whom we see weeping when there is occasion for grief. We sympathize with him ia his sorrow, and we love him the more. When we see a father who could face the cannon's mouth without shrinking, yet weeping over the open grave of a daughter, we honour him more than we could otherwise do. He shows that he has a heart that can love and feel, as well as courage that can meet danger without alarm. Washington wept when he signed the death-warrant of Major Andre; and who ever read the affecting account without feeling that his character was the more worthy of our love? There is enough in the world to make us weep. Sickness, calamity, death, are around us. They come into our dwellings, and our dearest objects of affection are taken away, and God intends that we shall deeply feel. Tears here will make heaven more sweet; and our sorrows on earth are intended to prepare us for the joy of that day when it shall be announced to us, that "all tears shall be wiped away from every face."

3. We see the propriety of prayer in view of approaching death, Heb 5:7. The Redeemer prayed when he felt that he must die. We know, also, that we must die. True, we shall not suffer as he did. He had pangs on the cross which no other dying man ever bore. But death to us is am object of dread. The hour of death is a fearful hour. The scene when a man dies is a gloomy scene. The sunken eye, the pallid cheek, the clammy sweat, the stiffened corpse, the coffin, the shroud, the grave, are all sad and gloomy things. We know not, too, what severe pangs we may have when we die. Death may come to us in some peculiarly fearful form; and in view of his approach, in any way, we should pray. Pray, dying man, that you may be prepared for that sad hour; pray, that you may not be left to complain, and rebel, and murmur then; pray, that you may lie down in calmness and peace; pray, that you may be enabled to honour God even in death.

4. It is not sinful to dread death, Heb 5:7. The Redeemer dreaded it. His human nature, though perfectly holy, shrank back from the fearful agonies of dying. The fear of death, therefore, in itself, is not sinful. Christians are often troubled because they have not that calmness in the prospect of death which they suppose they ought to have, and because their nature shrinks back from the dying pang. They suppose that such feelings are inconsistent with religion, and that they who have them cannot be true Christians. But they forget their Redeemer, and his sorrows; they forget the earnestness with which he pleaded that the cup might be removed. Death is in itself fearful, and it is a part of our nature to dread it; and even in the best of minds sometimes the fear of it is not wholly taken away until the hour comes, and God gives them "dying grace." There are probably two reasons why God made death so fearful to man.

(1.) One is, to impress him with the importance of being prepared for it. Death is, to him, the entrance on an endless being, and it is an object of God to keep the attention fixed on that as a most momentous and solemn event. The ox, the lamb, the robin, the dove, have no immortal nature, no conscience, no responsibility, and no need of making preparation for death; and hence--except in a very slight degree--they seem to have no dread of dying. But not so with man. He has an undying soul. His main business here is to prepare for death, and for the world beyond; and hence, by all the fear of the dying pang, and by all the horror of the grave, God would fix the attention of man on his own death as a most momentous event, and lead him to seek that hope of immortality which alone can lay the foundation for any proper removal of the fear of dying.

(2.) The other reason is, to deter man from taking his own life. To keep him from this, he is made so as to start back from death. He fears it; it is to him an object of deepest dread; and even when pressed down by calamity and sadness, as a general law, he "had rather bear the ills he has, than fly to others that he knows not of." Man is the only creature in reference to whom this danger exists. There is no one of the brute creation, unless it be the scorpion, that will take its own life; and hence they have not such a dread of dying. But we know how it is with man. Weary of life; goaded by a guilty conscience; disappointed and heart-broken, he is under strong temptation to commit the enormous crime of self-murder, and to rush uncalled to the bar of God. As one of the means of deterring from this, God has so made us that we fear to die; and thousands are kept from this enormous crime by this fear, when nothing else would save them. It is benevolence, therefore, to the world, that man is afraid to die; and in every pang of the dying struggle, and everything about death that makes us turn pale, and tremble at its approach, there is in some way the manifestation of goodness to mankind.

5. We may be comforted in the prospect of death by looking to the example of the Redeemer, Heb 5:7. Much as we may fear to die, and much as we may be left to suffer then, of one thing we may be sure. It is, that he has gone beyond us in suffering. The sorrows of our dying will never equal his. We shall never go through such scenes as occurred in the garden of Gethsemane and on the cross. It may be some consolation that human nature has endured greater pangs than we shall, and that there is one who has surpassed us even in our keenest sufferings. It should be to us a source of consolation, also, of the highest kind, that he did it that he might alleviate our sorrows, and that he might drive away the horrors of death from us by "bringing life and immortality to light," and that, as the result of his sufferings, our dying moments may be calm and peaceful.

6. It often occurs that men are true Christians, and yet are ignorant of the elementary principles of religion, Heb 5:12. This is owing to such things as the following:--A want of early religious instruction; the faults of preachers who fail to teach their people; a want of inquiry on the part of Christians, and the interest which they feel in other things above that which they feel in religion. It is often surprising what vague and unsettled opinions many professed Christians have on some of the most important points of Christianity, and how little qualified they are to defend their opinions when they are attacked. Of multitudes in the Church even now it might be said, that they "need some one to teach them what are the very first principles of true religion." To some of the elementary doctrines of Christianity, about deadness to the world, about self-denial, about prayer, about doing good, and about spirituality, they are utter strangers. So of forgiveness of injuries, and charity, and love for a dying world. These are the elements of Christianity--rudiments which children in righteousness should learn; and yet they are not learned by multitudes who bear the Christian name.

7. All Christians ought to be teachers, Heb 5:12. I do not mean that they should all be preachers; but they should all so live as to teach others the true nature of religion. This they should do by their example, and by their daily conversation. Any Christian is qualified to impart useful instruction to others. The servant of lowest rank may teach his master how a Christian should live. A child may thus teach a parent how he should live, and his daily walk may furnish to the parent lessons of inestimable value. Neighbours may thus teach neighbours; and strangers may learn of strangers. Every Christian has a knowledge of the way to be saved, which it would be of the highest value to others to know, and is qualified to tell the rich, and proud, and learned sinner, that about himself, and of the final destiny of man, of which he is now wholly ignorant. Let it be remembered, also, that the world derives its views of the nature of religion from the lives and conduct of its professed friends. It is not from the Bible, or from the pulpit, or from books, that men learn what Christianity is; it is from the daily walk of those who profess to be its friends; and every day we live, a wife, a child, a neighbour, or a stranger, is forming some view of the nature of religion from what they see in us. How important, therefore, it is that we so live as to communicate to them just views of what constitutes religion!

Observe here, The apostle describes an high priest serveral ways.

1. By his original, He is taken from amongst men: that is, of the same nature with themselves, otherwise, he had not been capable of those compassionate impressions which are required to the due discharge of his office. This Christ's participation of our nature was necessary to the discharge of his office as High Priest, and a manifest evidence that he will be tender and compassionate towards, then whose nature he sustains and bears.

2. He is described by the general nature of his office, he is ordained for men in things pertaining to God; that is, he was to act and negotiate, for the good of sinful men, in things wherein they have to do more immediately with Almighty God; particularly to offer gifts, oblations, and sacrifices for their sins.

Where note, That it was the entrance of sin that made the office of the priesthood necessary: Had it not been for sin, everyone might have gone to God in his own person, but now God will not be immediately treated with by any, but through the interposition of a Mediator; and he having first made an atonement for sin.

3. The high priest is here described by the exercise of his office, and the special discharge of his duty, which is to offer both gifts and sacrifices for sins, that is, to give satisfaction and make atonement for sins.

Here note, That the light of nature dictates to us, that something ought to be offered unto God, in acknowledgement of his supreme dominion; and because men are guilty of sin, and God essentially just, sacrifices must be offered, and a priest ordained to offer those sacrifices for the averting of his wrath and procuring of his favour: But by what sacrifices God will be atoned, and by whom, and in what manner they must be offered, not the law of nature, but the light of Scripture, divine revelation, must teach us: Every high priest taken from among men, is ordained for men; that is, instituted and appointed of God, for the service of men in things pertaining to God.

Our apostle proceeds in giving the character of the high priest which God required under the law; he must have compassion for men, for sinful men, being compassed with sinful infirmities himself.

Observe here, 1. A great and necessary qualification of endowment of an high priest he was, and is one able to have compassion; that is, able with all meekness and gentleness, with all patience and forbearance, to bear the infirmities, sins, and provocations of men, even as a nurse bears with the weakness and frowardness of a poor infant.

Observe, 2. The peculiar object of his compassionate care and regard; namely those of his compassionate care and regard; namely, those that are ignorant, and do wander out of the way; in these two words does the apostle comprise all sorts of sinners whatsoever, with all sorts and kinds of sin.

Observe, 3. A special reason rendered why the high priest was thus compassionate, because he himself is compassed with infirmities; his own condition will mind him of his duty in this matter, being beset on every hand with infirmities of his own.

Learn hence, 1. That it is a mighty privilege to us, that our Lord Jesus Christ, our Great High Priest, was encompassed with the sinless infirmities of our nature.

2. That no sort of sinners are excluded from an interest in the care and love of our compassionate High Priest; such as are ignorant, and such as are out of the way, he has compassion upon both; none are excluded, but those who by unbelief do exclude themselves, and cause the blood of the reconciling sacrifices to cry against them.

That is, by reason of which infirmities he ought, both by God's command, and also from the reason and nature of the thing, as for the people, so also for himself, to offer sacrifices for sins.

Note here, That this is a description of the high priest under the law, not of our Lord Jesus Christ our Great High Priest under the gospel, because Christ had actually no sin of his own to offer for, being holy, harmless, and undefiled, separate from sinners. This expression therefore of offering for his own sins, belongs to the weakness and imperfection of the legal high priest.

Learn hence, That it was a part of the darkness and bondage of the church under the Old Testament, that their high priests had need to offer sacrifices for themselves, and their own sins. This they did in the vies of the people. They first took care to offer for their own sins, and then for the sins of others; whosoever dealeth with God about the sins of others, ought to look well, in the first place, unto his own: it is a great evidence of hypocrisy for men to be severe towards the sins of others, and careless about their own sins.

Learn, 2. That such was the absolute holiness and spotless innocency of the Lord Jesus Christ our Great High Priest, that what he offered was not for himself, but for his people. Atonement for sinners was made by him who had no sin of his own to atone for.

The foregoing verses declare the personal qualifications of the High Priest; here we have his call and commission to theis office and function: The former made him meet for it, the latter gave him right unto it. No man taketh this honour that is, the honour of priesthood to himself, but only he that is called of God, as was Aaron, and his posterity.

Note here, 1. That it is and act of sovereignty in God, to call whom he pleases to his work and service.

2. That as it is an act of sovereignty in God, so is it a special dignity and honour to us to be duly called to, as well as qualified for his work and service.

Learn, 3. That the highest excellency, and utmost necessity of any work or service to be here done for God, will, by no means, warrant our undertaking of it, and engaging in it, without a lawful call unto it.

Learn, 4. That the more excellent any work of God is, the more express ought to be our calling to it. No man taketh this honour upon him, but he that is called of God: It were well if our lay preachers considered this.

Observe next, How the apostle applies all this to Christ: So also Christ our great High Priest, glorified not himself to be made an High Priest, uncalled, but he dignified him who said unto him, Thou art my Son; and thou art a Priest forever; without succession, after the order, similitude, and manner of Melchizedek.

Learn hence, That the office of the high priesthood over the church of God, was an honour and glory to Jesus Christ; it was so to his human nature, even as it was united to his divine nature. Christ glorified not himself to be made an High Priest, implying that it was a glory and honour, though not assumed, but conferred: and that as Aaron was called of God, so was Christ, but in a more excellent and glorious manner.

By this we understand the intolerable pride, and bold presumption for many in these times, who take upon them to officiate in matters of religion, though neither qualified for, nor called to this work: if ever any man or angel, then surely Christ might have taken this honour to himself, yet he did not uncalled. Verily, this will be the eternal condemnation of all such usurpers, who, without any commission from God or man, undertake what they do not understand.

Observe here, 1. A special act of Christ's priesthood or priestly office. He offered up.

2. The subject-matter of his offering, supplications and prayers.

3. The intense manner of his offering, with strong cries and tears.

4. The person to whom he offered unto god, who was able to save him from death.

5. The time of his offering in the days of his flesh; that is, in the time of this mortal life, when clothed with our frail nature.

6. The issue and success of all this, he was heard in that he feared.

Learn hence, 1. That the holy Jesus did not only take upon him our human nature, but the infirmities of our nature also. Christ had in this world a time of infirmities as well as ourselves.. True, his infirmities were sinless, but sorrowful and grievous, which exposed him to all sorts of temptations and sufferings.

Learn, 2. That the Lord Jesus Christ, our great High Priest, offered up most ardent prayers and supplications to Almighty God, in the days of his flesh, upon its own and our behalf. The text mentions prayers and supplications, with strong cries.

Learn, 3. That Christ shed tears as well as blood for a lost world: He offered up strong cries and tears: by this he showed the truth of his humanity, and that he did not accept only the human nature, but did also assume human affections.

Learn, 4. That Christ's prayers were always heard, either in kind or in equivalency: He was not specifically heard as to the passing of the cup from him, when he prayed in the garden; but he was equivalently heard as to the support of his spirit, and as to supplies of strength, to enable him to drink the bitter cup with silence and submission; he was heard in that he feared, by being delivered, not from death, but out of death, as his followers must expect to be delivered.

Observe here, 1. Christ's eminent dignity; he was a Son, that is, the Son of God, and God himself; the word was God, Joh 1:1. And as the word was made flesh, so he was mearer to God than any other person; he was a Son a sinless son, yet a suffering Son; and he learned obedience, by the things which he suffered.

Observe, 2. As Christ's eminent dignity, so his exemplary obedience; he learned obedience; not by personal speculation, but by real experience; he experimentally understood what obedience was.

Note here, That there are two ways of learning obedience.

1. By the comprehension of the mind. 2. By the experience of sense.

Christ as God was perfect in knowledge, nothing could be added to him, but when he became man, then he came to understand and learn by sufferings, which was a new method and way of knowing. And the obedience which Christ learned, was free and voluntary, universal and complete, sincere and pure, persevering and constant. Christ learned this lesson of obedience, not barely to know it, but to do it; to learn to obey, is to obey by the things which he suffered; he did perfectly learn, and experimentally understand, what obedience was.

Blessed Jesus! As didst thou, so may we learn practical obedience by the things which we suffer.

Observe here, 1. A choice and singular blessing and benefit spoken of, and that is, eternal salvation; which implies not only deliverance from hell, and redemption from eternal misery, but the obtaining of eternal life had happiness.

Observe, 2. The author of this great blessing and benefit to mankind, namely, Jesus Christ our great High Priest, who, by making atonement for us, and reconciling us to God, is said to be the author of eternal salvation to mankind.

Observe, 3. The way and means whereby he became the author of our salvation, and that was by being mad perfect; the original word is an allusion to one that runs in a race, where he that wins receives the crown. Thus Christ having finished his course of sufferings, and received the reward of them, by being raised from the dead, and exalted to the right hand of God, he is said to be made perfect.

Observe, 4. The qualification of the persons who are made partakers of this great benefit, or the condition upon which it is offered and tendered, and that is obedience, He became the author of eternal salvation to them that obey him.

Question, 1. How does Christ become the author of eternal salvation?

Answer, As a rule and pattern, as a prince and propitiation, and as an advocate and patron: By the purity of his doctrine, as a rule: by the piety of his example, as a pattern; by the merit of his obedience and sufferings, as a propitiation: and by his prevailing intercession, as our Advocate now in heaven.

Where note, That the virtue of his intercession in heaven is founded on his satisfaction here on earth, in shedding of his blood for us.

Question, 2. What obedience does the gospel require as a condition, and is pleased to accept as a qualificaton, in those who hope for eternal salvation?

Answer, Negatively, Not a bare external profession of obedience, though accompanied with prophesying and working miracles, but an hearty and universal conforming to the precepts of the gospel in sincerity and uprightness; allowing our selves in the neglect of no known duty, nor in the practice of any known sin.

Question, 3. But is fallen man under a possibility now of performing this obedience?

Answer, We are no more sufficient of ourselves, and by any power of our own, to perform the conditions of the gospel, than we are able to answer the demands of the law.

But the face of God is offered to us, and stands ready to assist us to perform the condition which the gospel requires.

Consequently, what the grace of God stands ready to enable us to do, if we be not wanting to ourselves, that may properly be said to be possible to us, and in some sense in our power to perform.

Question, 4. But is not making our obedience the condition of our salvaton prejudicial to the freeness of God's grace, and the law of faith?

Answer, In no wise; seeing it is acknowledged, that faith is the root of all true holiness and evangelical obedience; that we stand continually in need of assistance of God's grace, to enable us to perform that obedience which the gospel requires, and is pleased to accept; and that God confers eternal life upon us, not for the merit of our obedience, but only for the sake of Christ.

The sum of all is this, That it is indispensibly necessary for a man to be a good man, that he may get to heaven; and that it is the greatest presumption in the world for any man to hope to attain salvation without obedience, and an holy life. For though our obedience cannot merit heaven; yet it does qualify and fit us for heaven; though it doth not make us worthy, yet doth it make us meet to be partakers of the inheritance of the saints in light. And whosoever finds fault with this doctrine, finds fault with the gospel itself.

These words may be looked upon as an evidence and testimony, that the Lord Jesus Christ was, and is the author of eternal salvation to all them that obey him, because he is a Priest after the order of Melchizedek; that is, because his priesthood is eternal.

Note here, 1. That God was pleased to put a signal honour upon the person and office of Melchizedek, that in him there should be an early and excellent representation made of the person and priesthood of Jesus Christ. Melchizedek was an illustrious type of Christ; he was the first personal type of Christ that ever was in the world; after him there were many others, and he was the only type of the person of Christ that ever was in the World. Others were types of Christ in the execution of his office, but none but Melchizedek were ever type of his person for being introduced without father, without mother, without beginning of days, nor end of life, he was made like to the Son of God, of whom it is said, Who can declare his generation? And farther, Melchizedek was a type of Christ in those two great offices of a King and a Priest, which none but he ever was.

Note, 2. That the priesthood of Christ was not after the order of Aaron, which was to expire, and not to last long, but after the order of Melchizedek, which was to continue and last forever: Thou art a Priest forever after the order of Melchizedek. The priesthood of Christ is an eternal priesthood, He never liveth to make intercession for us.

That is, of which priesthood of Christ, as compared with Melchizedek, we have much to say, which is not easy to make intelligible by words, to those that are ignorant and dull of understanding.

Learn hence, 1. That all Scripture truths are not equally easy to be understood, but require a peculiar diligence in our attendance upon them, that they may be understood.

Learn, 2. That it is the incapacity of hearers, through dullness and slothfulness, and want of preparatory knowledge, which makes Scripture teaching no more and no better understood. All our miscarriages under the Word, are to be resolved into our own sloth, negligence, and depraved affections; We have many things to say, but ye are dull of hearing.

As if the apostle had said, "When, for the time that you have professed the Christian faith, you ought to have been able to be teachers of it to others, you had need yourselves to be instructed in the first rudiments of the Christian religion, and are become such as have need of milk, the food of babes, and not of strong meat, the food of men."

Learn hence, 1. That the time when, and how long we enjoy the dispensation of the gospel, is a circumstance which must, in particular, be accounted for; whereas for the time, all have time, but all have not time alike. The day of the gospel is not of the same light to all nations, churches, and persons.

Learn, 2. That it is reasonably expected by God that persons should thrive and grow in knowledge and holiness, proportionably to their time and means; and not doing so, is charged upon them as a great aggravation of their guilt: For the time ye ought to have been teachers; that is, of ability sufficent for the teaching of others. They had not learned of their teachers, when the apostle had reason to hope they had been able to teach their learners. Many, after long teaching, are ignorant, and ought to be taught again the same things which they long ago heard.

Learn, 3. That the holy Scriptures are to be looked upon, consulted with, and submitted to, as the oracles of God; they are sometimes called the living, sometimes the lively oracles of God; because they are the oracles of the living God, and also life-giving oracles to them that obey them.

Learn, 4. That there are, in the Scripture, truths suitable to the spiritual instruction and edification of all sorts of persons; there is in it both milk and strong meat, plain doctrines, and first principles necessary for all, and truths of a deeper search that are profitable to some. "In the Scripture, said one, there are shallows and there are depths; fords where the lambs may wade, and depths where the elephants may swim."

Our apostle here speaks of the difference of doctrines under the metaphor of meats: From whence we may gather,

1. That the Word of God, in the dispensation of it, is food provided for the souls of men.

2. That the Word, as food, will not profit the soul until it be eaten, and digested: It is not food prepared, but food received, that nourishes. When manna was gathered and eaten, it nourished the Israelites: But when gathered and laid by, it putrified and bred worms.

Lord! What pains do some take to gather manna, to hear the Word, but alas! it lies by them, and is of no use.

Learn, 3. That as the gospel is the word of righteousness, so God requires and expects that all those who live under the dispensation of the gospel should be skillful in the word of righteousness. The gospel is a word of righteousness; it is so declaratively, as the severity of God against sin is hereby more fully revealed, and as the righteousness which God requireth, approveth, and accepteth for our justification, is therein declared; and the righteousness which God requireth in us, and expecteth from us, is hereby discovered also; and as it is the great instrument of working holiness in us, and making us inherently righteous, so it is the word of righteousness efficiently as well as declaratively; our justification is wrought in us thereby, Joh 17:17.

Learn, 4. That the spiritual senses of believers, well exercised in the word of righteousness, are the best and most undeceiving helps in judging of what is good or evil, what is true or false, that is proposed to them: Such, by reason of use, have their senses exercised to discern both good and evil.