Hebrews 4: 14–16
Chapter 4 perceive his own strength whereby he standeth under it. But this lies under the eye of Christ distinctly, and that, so as to give in suitable help and succour unto it in a time of need, as is declared in the next verses.
2. He sees and perceives the principle and actings of grace in that very sorrow and trouble wherewith the soul is even overwhelmed in an apprehension of the want of it. He knows that much of many a soul's trouble for want of grace is from grace. There is in it the search of grace after an increase and supply. He sees the love that works in trouble for want of faith; and the faith that works in trouble for want of holiness. And these things he takes care of.
3. He finds grace in those works and duties wherein they by whom they are performed, it may be, can find none at all. As he will manifest at the last day that he observed that filth and wickedness, that perverse rebellion in the ways of wicked men, which themselves took no notice of, or at least were not thoroughly convinced about; so he will declare the faith and love which he observed in the duties of his disciples, which they never durst own in themselves.
This is fully declared, Matt. 25, from verse 34 to the end.
4. How small soever that grace be which he discovers in the souls of his, he accepts of it, approves it, and takes care for its preservation and increase. The life of it doth not depend on our knowledge, but his. And as these things do really tend to the relief and consolation of believers, so they do justly deserve to be more largely insisted on and more fully improved, but that the nature of our present design will not admit of it in this place.
Hebrews 4: 14–16 In the close of this chapter the apostle gives us a summary improvement of all the foregoing discourses and arguings contained in it. Especially he insists on a double inference unto the practice of those duties which, by his former reasonings, he had evinced to be incumbent on all professors of the gospel. And these are two; the one more general, with respect unto that great end which he aims at in the whole epistle; the other containing an especial means conducing unto that end. The first is expressed in the 14th verse, the other in those two that do ensue. The first is, that we should "hold fast our profession;" which is now the third time mentioned, chap. 3:6, 14, and here, besides sundry other times in terms equivalent. The latter consists in our application of ourselves to
Chapter 4 the Lord Jesus Christ, our "high priest," for help and assistance, to enable us so to do; for this is a great and difficult duty, which, without especial supplies of grace, we are not able to discharge.
Unto this twofold duty there is likewise proposed a double encouragement.
And in these, various motives, reasons, and directions are included respectively.
The first of these encouragements is expressed verse 14, consisting in sundry particulars, all tending unto our furtherance under the great duty of holding fast our profession unto the end. The other in verse 15, wherein on many grounds we are assured of the assistance which we do stand in need of; unto the use and due improvement whereof we are exhorted, verse 16.
Moreover, in these words the apostle makes a transition from what in general he had discoursed on unto the handling of that wherein his great design lay, which he had now fully made way for. And this was destructive to the life and soul of Judaism. Having, therefore, chap. 3:1, affirmed that Jesus
Christ was "the apostle and high priest of our profession," he first undertakes the former. Therein he positively declares that he was the apostle, legate, and ambassador of God, to reveal and declare his will unto the church. And because this was the office of Moses of old with respect unto the church of the Jews, in the giving of the law, be makes a comparison between them; which, as it was necessary in his dealing with the Hebrews, who adhered unto, and extolled, yea, almost deified Moses, so it gave him occasion to express much of the excellency of Christ in that office, as also to declare the true nature of the missive or apostolical office of Moses, that undue apprehensions thereof might not keep them off from believing the gospel, or cause them to backslide after they had professed it. From his discourse to that purpose he educeth all his arguings, reasonings, and exhortations unto faith, obedience, and permanency in profession, which ensue in that and this chapter unto these verses. Having therefore discharged that work, and confirmed the first part of his proposition, namely, that the Lord Christ was the "apostle of our profession," and applied that truth to his present purpose, he returns to the other part of it, namely, his being our "high priest" also. And this was the principal thing which he aimed at in the didactical part of the whole epistle. This, therefore, he pursues from hence unto the end of the 10th chapter. The nature of the priesthood of Christ; his excellency and preference above Aaron, as vested with that office; the nature of the sacrifice that he offered, with the end, use, and efficacy of it; and, on occasion hereof, the nature of the typical priesthood, sacrifices, and law of old, are the subject of his glorious discourses. And this ocean of spiritual truth and