H
E B R E W S
CHAP. II.
In
this chapter the apostle, I. Makes some application of the doctrine laid down
in the chapter foregoing concerning the excellency of the person of Christ,
both by way of exhortation and argument, ver. 1-4. II. Enlarges further upon
the pre-eminence of Christ above the angels, ver. 5-9. III. Proceeds to remove
the scandal of the cross, ver. 10-15. IV. Asserts the incarnation of Christ,
taking upon him not the nature of angels, but the seed of Abraham, and assigns
the reason of his so doing, ver. 16, to the end.
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The
Danger of Neglect.
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A. D. 62.
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1 Therefore we ought to give the more earnest
heed to the things which we have heard, lest at any time we should let them
slip. 2 For if the word spoken by angels was stedfast, and every
transgression and disobedience received a just recompence of reward;
3 How shall we escape, if we neglect so great salvation; which at the first
began to be spoken by the Lord, and was confirmed unto us by them that heard him;
4 God also bearing them witness, both with signs and wonders, and with
divers miracles, and gifts of the Holy Ghost, according to his own will?
The apostle proceeds in the plain profitable method of doctrine, reason, and
use, through this epistle. Here we have the application of the truths before
asserted and proved; this is brought in by the illative particle therefore,
with which this chapter begins, and which shows its connection with the
former, where the apostle having proved Christ to be superior to the angels by
whose ministry the law was given, and therefore that the gospel dispensation
must be more excellent than the legal, he now comes to apply this doctrine
both by way of exhortation and argument.
I. By way of exhortation: Therefore we ought to give the more diligent heed
to the things which we have heard, v. 1. This is the first way by
which we are to show our esteem of Christ and of the gospel. It is the great
concern of every one under the gospel to give the most earnest heed to all
gospel discoveries and directions, to prize them highly in his judgment as
matters of the greatest importance, to hearken to them diligently in all the
opportunities he has for that purpose, to read them frequently, to meditate on
them closely, and to mix faith with them. We must embrace them in our hearts
and affections, retain them in our memories, and finally regulate our words
and actions according to them.
II. By way of argument, he adds strong motives to enforce the exhortation.
1. From the great loss we shall sustain if we do not take this earnest heed to
the things which we have heard: We shall let them slip. They will leak,
and run out of our heads, lips, and lives, and we shall be great losers by our
neglect. Learn, (1.) When we have received gospel truths into our minds, we
are in danger of letting them slip. Our minds and memories are like a leaky
vessel, they do not without much care retain what is poured into them; this
proceeds from the corruption of our natures, the enmity and subtlety of Satan
(he steals away the word), from the entanglements and snares of the world, the
thorns that choke the good seed. (2.) Those meet with an inconceivable loss
who let gospel truths, which they had received, slip out of their minds; they
have lost a treasure far better than thousands of gold and silver; the seed is
lost, their time and pains in hearing lost, and their hopes of a good harvest
lost; all is lost, if the gospel be lost. (3.) This consideration should be a
strong motive both to our attention to the gospel and our retention of it; and
indeed, if we do not well attend, we shall not long retain the word of God;
inattentive hearers will soon be forgetful hearers.
2. Another argument is taken from the dreadful punishment we shall incur if we
do not do this duty, a more dreadful punishment than those fell under who
neglected and disobeyed the law, v. 2, 3. Here observe, (1.) How the
law is described: it was the word spoken by angels, and declared to be
stedfast. It was the word spoken by angels, because given by the
ministration of angels, they sounding the trumpet, and perhaps forming the
words according to God's direction; and God, as judge, will make use of the
angels to sound the trumpet a second time, and gather all to his tribunal, to
receive their sentence, as they have conformed or not conformed to the law. And
this law is declared to be stedfast; it is like the promise, yea and
amen; it is truth and faithfulness, and it will abide and have its force
whether men obey it or no; for every transgression and disobedience will
receive a just recompence of reward. If men trifle with the law of God,
the law will not trifle with them; it has taken hold of the sinners of former
ages, and will take hold of sinners in all ages. God, as a righteous governor
and judge, when he had given forth the law, would not let the contempt and
breach of it go unpunished; but he has from time to time reckoned with the
transgressors of it, and recompensed them according to the nature and
aggravation of their disobedience. Observe, The severest punishment God ever
inflicted upon sinners is no more than what sin deserves: it is a just
recompence of reward; punishments are as just, and as much due to sin as
rewards are to obedience, yea, more due than rewards are to imperfect
obedience. (2.) How the gospel is described. It is salvation, a great
salvation; so great salvation that no other salvation can compare with it; so
great that none can fully express, no, nor yet conceive, how great it is. It
is a great salvation that the gospel discovers, for it discovers a great
Saviour, one who has manifested God to be reconciled to our nature, and
reconcilable to our persons; it shows how we may be saved from so great sin
and so great misery, and be restored to so great holiness and so great
happiness. The gospel discovers to us a great sanctifier, to qualify us for
salvation and to bring us to the Saviour. The gospel unfolds a great and
excellent dispensation of grace, a new covenant; the great charter-deed and
instrument is settled and secured to all those who come into the bond of the
covenant. (3.) How sinning against the gospel is described: it is declared to
be a neglect of this great salvation; it is a contempt put upon the
saving grace of God in Christ, making light of it, not caring for it, not
thinking it worth their while to acquaint themselves with it, not regarding
either the worth of gospel grace or their own want of it and undone state
without it; not using their endeavours to discern the truth of it, and assent
to it, nor to discern the goodness of it, so as to approve of it, or apply it
to themselves. In these things they discover a plain neglect of this great
salvation. Let us all take heed that we be not found among those wicked
wretched sinners who neglect the grace of the gospel. (4.) How the misery of
such sinners is described: it is declared to be unavoidable (v. 3): How
shall we escape? This intimates, [1.] That the despisers of this salvation
are condemned already, under arrest and in the hands of justice already. So
they were by the sin of Adam; and they have strengthened their bonds by their
personal transgression. He that believeth not is condemned already,
John iii. 18. [2.] There is no escaping out of this condemned state, but by
accepting the great salvation discovered in the gospel; as far those who
neglect it, the wrath of God is upon them, and it abides upon them; they
cannot disengage themselves, they cannot emerge, they cannot get from under
the curse. [3.] That there is a yet more aggravated curse and condemnation
waiting for all those who despise the grace of God in Christ, and that this
most heavy curse they cannot escape; they cannot conceal their persons at the
great day, nor deny the fact, nor bribe the judge, nor break the prison. There
is no door of mercy left open for them; there will be no more sacrifice for
sin; they are irrecoverably lost. The unavoidableness of the misery of such is
here expressed by way of question: How shall we escape? It is an appeal
to universal reason, to the consciences of sinners themselves; it is a
challenge to all their power and policy, to all their interest and alliances,
whether they, or any for them, can find out, or can force out, a way of escape
from the vindictive justice and wrath of God. It intimates that the neglecters
of this great salvation will be left not only without power, but without plea
and excuse, at the judgment-day; if they be asked what they have to say that
the sentence should not be executed upon them, they will be speechless, and
self-condemned by their own consciences, even to a greater degree of misery
than those fell under who neglected the authority of the law, or sinned
without the law.
3. Another argument to enforce the exhortation is taken from the dignity and
excellency of the person by whom the gospel began to be spoken (v. 3): It
began at first to be spoken by the Lord, that is, the Lord Jesus Christ,
who is Jehovah, the Lord of Life and glory, Lord of all, and as such possessed
of unerring and infallible wisdom, infinite and inexhaustible goodness,
unquestionable and unchangeable veracity and faithfulness, absolute
sovereignty and authority, and irresistible power. This great Lord of all was
the first who began to speak it plainly and clearly, without types and shadows
as it was before he came. Now surely it may be expected that all will
reverence this Lord, and take heed to a gospel that began to be spoken by one
who spoke so as never man spoke.
4. Another argument is taken from the character of those who were witnesses to
Christ and the gospel (v. 3, 4): It was confirmed to us by those
that heard him, God also bearing them witness. Observe, (1.) The
promulgation of the gospel was continued and confirmed by those who heard
Christ, by the evangelists and apostles, who were eye and ear-witnesses of
what Jesus Christ began both to do and to teach, Acts i. 1. These witnesses
could have no worldly end or interest of their own to serve hereby. Nothing
could induce them to give in their evidence but the Redeemer's glory, and
their own and others' salvation; they exposed themselves by their testimony to
the loss of all that was dear to them in this life, and many of them sealed it
with their blood. (2.) God himself bore witness to those who were
witnesses for Christ; he testified that they were authorized and sent by him
to preach Christ and salvation by him to the world. And how did he bear them
witness? Not only by giving them great peace in their own minds, great
patience under all their sufferings, and unspeakable courage and joy (though
these were witnesses to themselves), but he bore them witness by signs, and
wonders, and divers miracles, and gifts of the Holy Ghost, according to his
will. [1.] With signs, signs of his gracious presence with them,
and of his power working by them. [2.] Wonders, works quite beyond the
power of nature, and out of the course of nature, filling the spectators with
wonder and admiration, stirring them up to attend to the doctrine preached,
and to enquire into it. [3.] Divers miracles, or mighty works, in which
an almighty agency appeared beyond all reasonable controversy. [4.] Gifts
of the Holy Ghost, qualifying, enabling, and exciting them to do the work
to which they were called--divisions or distributions of the Holy Ghost,
diversities of gifts, 1 Cor. xii. 4, &c. And all this according to
God's own will. It was the will of God that we should have sure footing
for our faith, and a strong foundation for our hope in receiving the gospel.
As at the giving forth of the law there were signs and wonders, by which God
testified the authority and excellency of it, so he witnessed to the gospel by
more and greater miracles, as to a more excellent and abiding dispensation.
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Design
of Christ's Sufferings.
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A. D. 62.
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5 For unto the angels hath he not put in
subjection the world to come, whereof we speak. 6 But one in a
certain place testified, saying, What is man, that thou art mindful of him? or
the son of man, that thou visitest him? 7 Thou madest him a little
lower than the angels; thou crownedst him with glory and honour, and didst set
him over the works of thy hands: 8 Thou hast put all things in
subjection under his feet. For in that he put all in subjection under him, he
left nothing that is not put under him. But now we see not yet all
things put under him. 9 But we see Jesus, who was made a little
lower than the angels for the suffering of death, crowned with glory and
honour; that he by the grace of God should taste death for every man.
The apostle, having made this serious application of the doctrine of the
personal excellency of Christ above the angels, now returns to that pleasant
subject again, and pursues it further (v. 5): For to the angels hath
he not put in subjection the world to come, whereof we speak.
I. Here the apostle lays down a negative proposition, including a positive
one--That the state of the gospel-church, which is here called the world to
come, is not subjected to the angels, but under the special care
and direction of the Redeemer himself. Neither the state in which the church
is at present, nor that more completely restored state at which it shall
arrive when the prince of this world is cast out and the kingdoms of the earth
shall become the kingdom of Christ, is left to the government of the angels;
but Jesus Christ will take to him his great power, and will reign. He does not
make that use of the ministration of angels to give the gospel as he did to
give the law, which was the state of the old or antiquated world. This new
world is committed to Christ, and put in absolute subjection to him only, in
all spiritual and eternal concerns. Christ has the administration of the
gospel church, which at once bespeaks Christ's honour and the church's
happiness and safety. It is certain that neither the first creation of the
gospel church, nor its after-edification or administration, nor its final
judgment and perfection, is committed to the angels, but to Christ. God would
not put so great a trust in his holy ones; his angels were too weak for such a
charge.
II. We have a scripture-account of that blessed Jesus to whom the gospel world
is put into subjection. It is taken from Ps. viii. 4-6, But one in a
certain place testified, saying, What is man, that thou art mindful of him? or
the Son of man, that thou visitest him? &c. These words are to be
considered both as applicable to mankind in general, and as applied here to
the Lord Jesus Christ.
1. As applicable to mankind in general, in which sense we have an affectionate
thankful expostulation with the great God concerning his wonderful
condescension and kindness to the sons of men. (1.) In remembering them, or
being mindful of them, when yet they had no being but in the counsels of
divine love. The favours of God to men all spring up out of his eternal
thoughts and purposes of mercy for them; as all our dutiful regards to God
spring forth from our remembrance of him. God is always mindful of us, let us
never be forgetful of him. (2.) In visiting them. God's purpose of favours for
men is productive of gracious visits to them; he comes to see us, how it is
with us, what we ail, what we want, what dangers we are exposed to, what
difficulties we have to encounter; and by his visitation our spirit is
preserved. Let us so remember God as daily to approach him in a way of duty.
(3.) In making man the head of all the creatures in this lower world, the
top-stone of this building, the chief of the ways of God on earth, and only a
little lower than the angels in place, and respect to the boy, while here, and
to be made like the angels, and equal to the angels, at the resurrection of
the just, Luke xx. 36. (4.) In crowning him with glory and honour, the honour
of having noble powers and faculties of soul, excellent organs and parts of
body, whereby he is allied to both worlds, capable of serving the interests of
both worlds, and of enjoying the happiness of both. (5.) In giving him right
to and dominion over the inferior creatures, which did continue so long as he
continued in his allegiance and duty to God.
2. As applied to the Lord Jesus Christ, and the whole that is here said can be
applied only to him, v. 8, 9. And here you may observe, (1.) What is
the moving cause of all the kindness God shows to men in giving Christ for
them and to them; and that is the grace of God. For what is man? (2.)
What are the fruits of this free grace of God with respect to the gift of
Christ for us and to us, as related in this scripture-testimony. [1.] That God
was mindful of Christ for us in the covenant of redemption. [2.] That God
visited Christ on our account; and it was concluded between them that in the
fulness of time Christ should come into the world, as the great archetypal
sacrifice. [3.] That God had made him a little lower than the angels, in his
being made man, that he might suffer and humble himself to death. [4.] That
God crowned the human nature of Christ with glory and honour, in his being
perfectly holy, and having the Spirit without measure, and by an ineffable
union with the divine nature in the second person of the Trinity, the fulness
of the Godhead dwelling in him bodily; that by his sufferings he might make
satisfaction, tasting death for every man, sensibly feeling and undergoing the
bitter agonies of that shameful, painful, and cursed death of the cross,
hereby putting all mankind into a new state of trial. [5.] That, as a reward
of his humiliation in suffering death, he was crowned with glory and honour,
advanced to the highest dignity in heaven, and having absolute dominion over
all things, thus accomplishing that ancient scripture in Christ, which never
was so accomplished or fulfilled in any mere man that ever was upon earth.
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Design
of Christ's Sufferings.
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A. D. 62.
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10 For it became him, for whom are all
things, and by whom are all things, in bringing many sons unto glory,
to make the captain of their salvation perfect through sufferings.
11 For both he that sanctifieth and they who are sanctified are all of
one: for which cause he is not ashamed to call them brethren, 12
Saying, I will declare thy name unto my brethren, in the midst of the church
will I sing praise unto thee. 13 And again, I will put my trust in
him. And again, Behold I and the children which God hath given me.
Having mentioned the death of Christ, the apostle here proceeds to prevent and
remove the scandal of the cross; and this he does by showing both how it
became God that Christ should suffer and how much man should be benefited by
those sufferings.
I. How it became God that Christ should suffer: For it became him for whom
are all things, and by whom are all things, in bringing many sons to glory, to
make the captain of their salvation perfect through sufferings, v.
10. Here,
1. God is described as the final end and first cause of all things, and as
such it became him to secure his own glory in all that he did, not only to act
so that he might in nothing dishonour himself, but so that he might from every
thing have a revenue of glory.
2. He is declared to have acted up to this glorious character in the work of
redemption, as to the choice both of the end and of the means.
(1.) In the choice of the end; and that was to bring many sons to glory in
enjoying the glorious privileges of the gospel, and to future glory in heaven,
which will be glory indeed, an exceeding eternal weight of glory. Here
observe, [1.] We must be the sons of God both by adoption and regeneration,
before we can be brought to the glory of heaven. Heaven is the inheritance;
and only those that are the children are heirs of that inheritance. [2.] All
true believers are the children of God: to those that receive Christ he has
granted the power and privilege of being the children of God, even to as many
as believe on his name, John i. 12. [3.] Though the sons of God are but a
few in one place and at one time, yet when they shall be all brought together
it will appear that they are many. Christ is the first-born among many
brethren. [4.] All the sons of God, now many soever they are, or however
dispersed and divided, shall at length be brought together to glory.
(2.) In the choice of the means. [1.] In finding out such a person as should
be the captain of our salvation; those that are saved must come to that
salvation under the guidance of a captain and leader sufficient for that
purpose; and they must be all enlisted under the banner of this captain; they
must endure hardship as good soldiers of Christ; they must follow their
captain, and those that do so shall be brought safely off, and shall inherit
great glory and honour. [2.] In making this captain of our salvation perfect
through sufferings. God the Father made the Lord Jesus Christ the captain of
our salvation (that is, he consecrated, he appointed him to that office, he
gave him a commission for it), and he made him a perfect captain: he had
perfection of wisdom, and courage, and strength, by the Spirit of the Lord,
which he had without measure; he was made perfect through sufferings; that is,
he perfected the work of our redemption by shedding his blood, and was thereby
perfectly qualified to be a Mediator between God and man. He found his way to
the crown by the cross, and so must his people too. The excellent Dr. Owen
observes that the Lord Jesus Christ, being consecrated and perfected through
suffering, has consecrated the way of suffering for all his followers to pass
through unto glory; and hereby their sufferings are made necessary and
unavoidable, they are hereby made honourable, useful, and profitable.
II. He shows how much they would be benefited by the cross and sufferings of
Christ; as there was nothing unbecoming God and Christ, so there was that
which would be very beneficial to men, in these sufferings. Hereby they are
brought into a near union with Christ, and into a very endearing relation.
1. Into a near union (v. 11): Both he that sanctifieth and those
that are sanctified are all of one. Observe, Christ is he that sanctifieth;
he has purchased and sent the sanctifying Spirit; he is the head of all
sanctifying influences. The Spirit sanctifieth as the Spirit of Christ. True
believers are those who are sanctified, endowed with holy principles and
powers, separated and set apart from mean and vile uses to high and holy uses
and purposes; for so they must be before they can be brought to glory. Now
Christ, who is the agent in this work of sanctification, and Christians, who
are the recipient subjects, are all of one. How? Why, (1.) They are all of one
heavenly Father, and that is God. God is the Father of Christ by eternal
generation and by miraculous conception, of Christians by adoption and
regeneration. (2.) They are of one earthly father, Adam. Christ and believers
have the same human nature. (3.) Of one spirit, one holy and heavenly
disposition; the same mind is in them that was in Christ, though not in the
same measure; the same Spirit informs and actuates the head and all the
members.
2. Into an endearing relation. This results from the union. And here first he
declares what this relation is, and then he quotes three texts out of the Old
Testament to illustrate and prove it.
(1.) He declares what this relation is: he and believers being all of one, he
therefore is not ashamed to call them brethren. Observe, [1.] Christ
and believers are brethren; not only bone of his bone and flesh of his flesh,
but spirit of his spirit-brethren by the whole blood, in what is heavenly as
well as in what is earthly. [2.] Christ is not ashamed to own this relation;
he is not ashamed to call them brethren, which is wonderful goodness and
condescension in him, considering their meanness by nature and vileness by
sin; but he will never be ashamed of any who are not ashamed of him, and who
take care not to be a shame and reproach to him and to themselves.
(2.) He illustrates this from three texts of scripture.
[1.] The first is out of Ps. xxii. 22, I will declare thy name unto my
brethren; in the midst of the church will I sing praise unto thee. This
psalm was an eminent prophecy of Christ; it begins with his words on the
cross, My God, my God, why hast thou forsaken me? Now here it is
foretold, First, That Christ should have a church or congregation
in the world, a company of volunteers, freely willing to follow him. Secondly,
That these should not only be brethren to one another, but to Christ himself. Thirdly,
That he would declare his Father's name to them, that is, his nature and
attributes, his mind and will: this he did in his own person, while he dwelt
among us, and by his Spirit poured out upon his disciples, enabling them to
spread the knowledge of God in the world from one generation to another, to
the end of the world. Fourthly, That Christ would sing praise to his
Father in the church. The glory of the Father was what Christ had in his eye;
his heart was set upon it, he laid out himself for it, and he would have his
people to join with him in it.
[2.] The second scripture is quoted from Ps. xviii. 2, And again, I will
put my trust in him. That psalm sets forth the troubles that David, as a
type of Christ, met with, and how he in all his troubles put his trust in God.
Now this shows that besides his divine nature, which needed no supports, he
was to take another nature upon him, that would want those supports which none
but God could give. He suffered and trusted as our head and president. Owen
in locum. His brethren must suffer and trust too.
[3.] The third scripture is taken from Isa. viii. 18, Behold, I and the
children which God hath given me. This proves Christ really and truly man,
for parents and children are of the same nature. Christ's children were given
him of the Father, in the counsel of his eternal love, and that covenant of
peace which was between them. And they are given to Christ at their
conversion. When they take hold of his covenant, then Christ receives them,
rules over them, rejoices in them, perfects all their affairs, takes them up
to heaven, and there presents them to his Father, Behold, I and the
children which thou hast given me.
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Christ's Incarnation.
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A. D. 62.
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14 Forasmuch then as the children are partakers
of flesh and blood, he also himself likewise took part of the same; that
through death he might destroy him that had the power of death, that is, the
devil; 15 And deliver them who through fear of death were all
their lifetime subject to bondage. 16 For verily he took not on him
the nature of angels; but he took on him the seed of Abraham.
17 Wherefore in all things it behoved him to be made like unto his
brethren, that he might be a merciful and faithful high priest in things pertaining
to God, to make reconciliation for the sins of the people. 18 For
in that he himself hath suffered being tempted, he is able to succour them
that are tempted.
Here the apostle proceeds to assert the incarnation of Christ, as taking upon
him not the nature of angels, but the seed of Abraham; and he shows the reason
and design of his so doing.
I. The incarnation of Christ is asserted (v. 16): Verily he took not
upon him the nature of angels, but he took upon him the seed of Abraham.
He took part of flesh and blood. Though as God he pre-existed from all
eternity, yet in the fulness of time he took our nature into union with his
divine nature, and became really and truly man. He did not lay hold of angels,
but he laid hold of the seed of Abraham. The angels fell, and he let them go,
and lie under the desert, defilement, and dominion of their sin, without hope
or help. Christ never designed to be the Saviour of the fallen angels; as
their tree fell, so it lies, and must lie to eternity, and therefore he did
not assume their nature. The nature of angels could not be an atoning
sacrifice for the sin of man. Now Christ resolving to recover the seed of
Abraham and raise them up from their fallen state, he took upon him the human
nature from one descended from the loins of Abraham, that the same nature that
had sinned might suffer, to restore human nature to a state of hope and trial,
and all that accepted of mercy to a state of special favour and salvation. Now
there is hope and help for the chief of sinners in and through Christ. Here is
a price paid sufficient for all, and suitable to all, for it was in our
nature. Let us all then know the day of our gracious visitation, and improve
that distinguishing mercy which has been shown to fallen men, not to the
fallen angels.
II. The reasons and designs of the incarnation of Christ are declared.
1. Because the children were partakers of flesh and blood, he must take
part of the same, and he made like his brethren, v. 14, 15. For no
higher nor lower nature than man's that had sinned could so suffer for the sin
of man as to satisfy the justice of God, and raise man up to a state of hope,
and make believers the children of God, and so brethren to Christ.
2. He became man that he might die; as God he could not die, and therefore he
assumed another nature and state. Here the wonderful love of God appeared,
that, when Christ knew what he must suffer in our nature, and how he must die
in it, yet he so readily took it upon him. The legal sacrifices and offerings
God could not accept as propitiation. A body was prepared for Christ, and he
said, Lo! I come, I delight to do thy will.
3. That through death he might destroy him that had the power of death,
that is, the devil, v. 14. The devil was the first sinner, and the
first tempter to sin, and sin was the procuring cause of death; and he may be
said to have the power of death, as he draws men into sin, the ways whereof
are death, as he is often permitted to terrify the consciences of men with the
fear of death, and as he is the executioner of divine justice, haling their
souls from their bodies to the tribunal of God, there to receive their doom,
and then being their tormentor, as he was before their tempter. In these
respects he may be said to have had the power of death. But now Christ has so
far destroyed him who had the power of death that he can keep none under the
power of spiritual death; nor can he draw any into sin (the procuring cause of
death), nor require the soul of any from the body, nor execute the sentence
upon any but those who choose and continue to be his willing slaves, and
persist in their enmity to God.
4. That he might deliver his own people from the slavish fear of death to
which they are often subject. This may refer to the Old-Testament saints, who
were more under a spirit of bondage, because life and immortality were not so
fully brought to light as now they are by the gospel. Or it may refer to all
the people of God, whether under the Old Testament or the New, whose minds are
often in perplexing fears about death and eternity. Christ became man, and
died, to deliver them from those perplexities of soul, by letting them know
that death is not only a conquered enemy, but a reconciled friend, not sent to
hurt the soul, or separate it from the love of God, but to put an end to all
their grievances and complaints, and to give them a passage to eternal life
and blessedness; so that to them death is not now in the hand of Satan, but in
the hand of Christ--not Satan's servant, but Christ's servant--has not hell
following it, but heaven to all who are in Christ.
5. Christ must be made like unto his brethren, that he might be a merciful and
faithful high priest in things pertaining to the justice and honour of God and
to the support and comfort of his people. He must be faithful to God and
merciful to men. (1.) In things pertaining to God, to his justice, and to his
honour--to make reconciliation for the sins of the people, to make all the
attributes of divine nature, and all the persons subsisting therein, harmonize
in man's recovery, and fully to reconcile God and man. Observe, There was a
great breach and quarrel between God and man, by reason of sin; but Christ, by
becoming man and dying, has taken up the quarrel, and made reconciliation so
far that God is ready to receive all into favour and friendship who come to
him through Christ. (2.) In things pertaining to his people, to their support
and comfort: In that he suffered, being tempted, he is able to succour
those that are tempted, v. 18. Here observe, [1.] Christ's passion:
He suffered being tempted; and his temptations were not the least part
of his sufferings. He was in all things tempted as we are, yet without sin,
ch. iv. 15. [2.] Christ's compassion: He is able to succour those
that are tempted. He is touched with a feeling of our infirmities, a
sympathizing physician, tender and skilful; he knows how to deal with tempted
sorrowful souls, because he has been himself sick of the same disease, not of
sin, but of temptation and trouble of soul. The remembrance of his own sorrows
and temptations makes him mindful of the trials of his people, and ready to
help them. Here observe, First, The best of Christians are subject to
temptations, to many temptations, while in this world; let us never count upon
an absolute freedom from temptations in this world. Secondly,
Temptations bring our souls into such distress and danger that they need
support and succour. Thirdly, Christ is ready and willing to succour
those who under their temptations apply to him; and he became man, and was
tempted, that he might be every way qualified to succour his people.
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