Hebrews 4:16
Chapter 4 mentioned. He neither was tempted by sin, such was the holiness of his nature; nor did his temptation produce any sin, such was the perfection of his obedience. And concerning all these things the reader may consult the place before mentioned.
Hebrews 4:16
The last verse of this chapter contains an inference from what was discoursed in the two foregoing, as the contexture of the words declares. The exhortation is insisted on, verse 14, that we would "hold fast our profession" unto the end. The motive and encouragement hereunto is taken from the consideration of the priesthood of Christ, with the several concerns thereof before explained. Here a further improvement of them in particular is directed unto, for the same end; for it is supposed that we may meet with many difficulties, oppositions, and temptations, in the discharge of that duty, which in and of ourselves we are not able to conflict withal and to overcome. Wherefore we are guided and encouraged to seek for help and assistance against them on the account of what hath been declared concerning the priesthood of the Son of God.
Ver. 16.—Προσερχώμεθα οὖν μετὰ παῤῥησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.
Οὖν, "therefore;"—'seeing we have an high priest, and him such a one as we have described.' The consideration hereof is to encourage, guide, and influence us unto the ensuing duty, and in all the concerns of it. Without this we have no might unto it, no ability for it.
Προσερχώμεθα. Προσερχώμεθα, "let us come;" so we. But that is only ἐρχώμεθα. There is some addition of sense from the composition. Nor is it by any translators rendered "veniamus" singly, "let us come;" but "adeamus," or "accedamus," or "appropinquemus,"—"let us come to," "draw near," or "approach." Syr., " ,נֶתְׁש קַרַבlet us draw near," in a sacred manner, or to sacred purposes. So have we rendered the same word, chap. 10:22; and it is used absolutely for to come unto God in his worship, chap. 7:25, 10:1, 11:6. It answers
קָרַבin the Hebrew, which, as it is used for "to approach" or "draw nigh" in general, so it is peculiarly used to signify the solemn approach that was to be made unto God in his worship or service. Hence, also, it signifies "to offer sacrifices and offerings," which are thence called .קָרְׁש১ָנִׁשיםThe word, therefore, hath respect unto the access either of the people of old with their sacrifices to the altar in the temple, or the priests' approach unto the holy place, as the next
Chapter 4 words will more fully declare. Having asserted the Lord Jesus Christ, the Son of God, to be our high priest, as typed out by the high priest among the Jews, he expresseth our addresses unto God by him, in answer to the way and manner whereby the priests or people of old made their approaches unto God, as that which agreeth therewith in its general nature, though on other accounts variously exalted above it: ' "Let us draw near," in a holy, sacred manner, according to his appointment;' that is, with our prayers and supplications.
Μετὰ παῤῥησίας. Μετὰ παῤῥησίας, "with boldness." This word hath been spoken unto on chap. 3:6. Here it is variously rendered. Syr. " ,১ַגְׁש לֵא עִׁש יזwith an open" or "revealed eye," Vulg. Lat. "cum fiducia," "with confidence." So the Arabic. By the Ethiopic it is wholly omitted. Beza, "cum loquendi libertate,"
"with liberty of speech" or "speaking." It is a principal adjunct of the worship of God which our apostle expresseth in this word, both here and chap. 10:19; and this somewhat that is peculiar to the worship of the new testament in opposition unto that of the old. This he elsewhere calls ἐλευθερίαν, "liberty," 2
Cor. 3:17; the liberty that is given by the Holy Spirit under the new testament unto believers, which those who were kept under bondage by the letter of the old had no interest in: "For where the Spirit of the Lord is, there is liberty." And he calls it πρόσωπον ἀνακεκαλυμένον, verse 18, "open face;" whence is the "oculus revelatus" of the Syriac in this place. This, as it hath an especial opposition to the veil that was on the Jews, and is to this day, filling them with darkness and fear, so it denotes boldness and confidence of mind, in a freedom from fear, shame, and discouragements.
There are, therefore, two things that the apostle intends to remove, and to have us free or delivered from, in our drawing near to the throne of grace with our prayers and supplications, on the account of the interposition of our high priest:— First, A bondage frame of spirit, or a "spirit of bondage unto fear," which was upon the people under the old testament in the worship of God. This he elsewhere frequently both ascribes unto them and removes from us, Rom. 8:14,
15; 2 Cor. 3:12–18. God, in the giving of the law and the institution of the ordinances of worship, wherein he taught the people how he would be reverenced by them, had so encompassed himself with fire and terror, that it ingenerated a great and awful horror in their minds. This made them remove and stand afar off, desiring that God would not approach to them, nor that they might approach unto God, but that all things between them might be transacted at a distance, by an internuncius, Exod. 20:18, 19. This legal diffidence
Chapter 4 and distrust in our approaches unto God, which shuts up the heart, straitens the spirit, and takes away the liberty of treating with him as a father, is now by Christ removed and taken away, Gal. 4:4–6. Christ was "made under the law," to deliver us from the dread and bondage of it; whereby, also, we receive the adoption of children, and therewithal the Spirit of Christ, to treat with God with the liberty, boldness, and ingenuity of children, crying "Abba, Father," with the genuine actings of faith and love.
Secondly, A disbelief of acceptation, arising from a sense of our own unworthiness. From an apprehension of God's greatness and terror there arises a dread in persons under the law; and from the consideration of their own vileness there arises a distrust in sinners, accompanied with fear and despondency, as though there were no hope for them in him or with them. This also the apostle would remove, upon the account of the priesthood of Christ.
The manner assigned unto us for our approach to God includes all this. We are to do it μετὰ παῤῥησίας, "with boldness;" which word imports,—
1. "Orationis," or "orandi libertatem." Παῤῥησία is πανρησία, "a freedom and liberty in speaking;" rendered here by Beza, "loquendi libertas." This liberty is internal and spiritual, and is opposed unto the legal diffidence and bondage before described. This παῤῥησία, therefore, in the first place, is our spiritual liberty and freedom, attended with a holy confidence, in our access unto God, to make our requests known unto him, expressing our condition, our wants, our desires, freely and with confidence.
2. "Exauditionis fiduciam," or a spiritual confidence of acceptance with God through the interposition of Jesus Christ. In another place our apostle seems to make this to be a thing distinct from the παῤῥησία here mentioned: Eph. 3:12,
Ἐν ᾧ ἔχομεν τὴν παῤῥησίαν, καὶ τὴν προσαγωγήν ἐν πεποιθήσει, διὰ τῆς πίστεως αὐτοῦ·—"In whom we have boldness, and an access with confidence, through the faith that is in him." Our "access with confidence" includes a persuasion of acceptance, and is distinguished from the "boldness" that it is accompanied withal; but yet as this παῤῥησία and προσαγωγὴ ἐν πεποιθήσει, this "boldness" and "access with confidence," are inseparable in and from the same duty, so they may be mentioned the one for both in other places, as here they seem to be.
And we thus "draw near,"— Τῷ θρόνῳ τῆς χάριτος. Τῷ θρόνῳ τῆς χάριτος, "to the throne of grace." The proper and immediate object of our access or approach is and must be a person.
Who that is, is not here expressed, but is left to be understood from the manner
Chapter 4 of his being represented unto us. A throne is a seat of majesty, and is ascribed to God and men; to God frequently, as he is ,מֶלְֶך ২ָדֹולthe "great king" over all.
Isaiah saw him "on a throne, high and exalted," chap. 6:1; and Ezekiel, as on "the likeness of a throne," chap. 1:26. So "justice and judgment" are said to be "the habitation of his throne," Ps. 89:14. There they abide and dwell, when other thrones have but some partial visits from them. In general, heaven is said to be
God's throne, Matt. 5:34, as the place where principally he manifests his glory and majesty. But the expression being metaphorical, is not to be restrained to any one thing in particular. The Hebrews say that God hath a double throne;
" ,כסא הדיןa throne of judgment;" and " ,כסא רחמיםa throne of compassion" and tender mercy,—that is, θρόνος τῆς χαρίτος, a "throne of grace." A throne, then, is the place where and from whence judgment is exercised and mercy administered; and therefore our coming unto God in his worship for mercy and grace, is said to be a coming unto his throne. Or there may be an allusion unto the mercy-seat in the tabernacle, which being laid on the ark with a coronet of gold round about it, and shadowed with the cherubim, it was as the throne or seat of God in that most solemn representation of his presence amongst that people; for that which the apostle here calls our "coming to the throne of grace," in chap. 10:19 he expresseth by "drawing nigh with boldness into the holiest," the place where the ark and mercy-seat were placed And it is the love and grace of God in Christ which was thereby represented, as hath been manifested elsewhere.
Our next inquiry is after the person whom we are distinctly to consider as on this throne in our addresses thereunto. Some say 'it is the Lord Christ as our mediator and high priest who is intended: for concerning him directly is the discourse immediately preceding; he is also in particular here described as our merciful, faithful, and careful high priest,—all which are encouragements to come unto him, which accordingly we are exhorted unto, and that with boldness; and a throne is peculiarly ascribed unto him in this epistle, chap. 1:8; and he sits in the throne of God, Rev. 3:21; and at his throne of grace we may be sure of acceptance.'
But yet this seems not to be the especial intention of this place. For,—1. A throne, rule, and government, are ascribed unto the Lord Christ with respect unto his kingly and not his priestly office, of which the apostle here discourseth.
It is said indeed of him that he should be "a priest upon his throne," Zech. 6:13; but that is to intimate the concomitancy of his kingly power as inseparable from his person,—he shall be a priest, though sitting, or whilst he sits as a king
Chapter 4 on his throne. 2. Wherever the Lord Christ is spoken of as on his throne, exalted in the glory and majesty of his kingdom, it is always with reference to his power and authority over his church for to give laws and rules unto it for his worship, or over his enemies for their ruin and destruction. 3. The context requires another sense; for the Lord Christ, in his office and interposition on our behalf, is not proposed as the object of our coming, but as the means of it, and a great encouragement unto it; for "through him we have an access by one
Spirit unto the Father," Eph. 2:18. On the account of his undertaking for us, his appearance before God on our behalf, the atonement he hath made, we may come in his name with confidence of acceptance unto the throne of God. see
Rev. 4:2, 3, 5:6, 7; Heb. 7:25.
I cannot omit one argument that is used by Primasius, Haymo, and Ludovicus de Tena, on this place, to prove that it is the throne of Christ that is here intended. And this is because it is called a "throne of grace;" 'that is,' say they, 'of Christ, for so is he called by our apostle, chap. 2:9.' For, following the Vulgar translation, and reading the words, "ut gratia Dei gustaret mortem pro omnibus," they say "gratia" is of the nominative and not of the ablative case,— that "the Grace of God should taste of death for all." And herein Tena urgeth the consent of Thomas and the ordinary gloss. Such woful mistakes do men, otherwise wise and learned, fall into, who undertake to expound the Scriptures without consulting the original, or an ability so to do. The "throne of grace," therefore, is unto us, God as gracious in Christ, as exalted in a way of exercising grace and mercy towards them that through the Lord Jesus believe in him and come unto him.
This is the duty exhorted unto. The end hereof is twofold:—1. General and immediate; 2. Particular, as an effect and product thereof. The general end hath two parts:—(1.) "That we may obtain mercy;" (2.) "That we may find grace." The particular and determinate end of all is,—"seasonable help," "help in a time of need."
Ἵνα λάβωμεν ἔλεον. The first thing designed, as a part of the end to be aimed at in the discharge or performance of this duty, is, ἵνα λάβωμεν ἔλεον, "that we may receive mercy," "that we may obtain mercy," Λαμβάνω doth sometimes signify "to obtain," "to acquire;" and so by most interpreters it is here rendered,
"ut obtineamus," "ut consequamur" as by ours, "that we may obtain;" but the first and most usual signification of the word is only "to receive," or "to take," "that we may receive." And I see no reason why that sense of it may not be most proper unto this place; for the apostle seems to intimate that mercy is prepared
Chapter 4 for us, only our access unto God by Christ with boldness is required to our being made actual partakers thereof. And this answers his prescription of "boldness," or spiritual confidence in our approaches to the throne of grace for the receiving that mercy which in and through Christ is prepared for us.
Ἔλεος. "That we may receive ἔλεος." This word is often used to signify that "mercy" in God from whence we obtain and receive the pardon of our sins,— mercy in pardoning, .חַ৴ְׁש לִׁש יחַהSo most expound this place, that we may obtain mercy for our sins, that we may be pardoned. But this doth not seem to answer the present purpose of the apostle; for he is not discoursing about sin in the guilt of it, but about temptations, afflictions, and persecutions. Wherefore the ἔλεος, or "mercy," here intended, must be that which is the principle or cause of our supportment, assistance, and deliverance,—namely, in the effects of it. This is
חֶסֶדin the Hebrew, which the LXX. frequently render by ἔλεος and we by "mercy," though it rather signifies "kindness and benignity," than pardoning grace. Moreover, it is not about the first approach of sinners unto God by Christ for mercy and pardon, whereof he treats, but about the daily access of believers unto him for grace and assistance. To "receive mercy," therefore, is to be made partakers of gracious help and supportment from the kindness and benignity of God in Christ, when we are in straits and distresses; which springs, indeed, from the same root with pardoning grace, and is therefore called "mercy."
Καὶ χάριν εὕρωμεν. Καὶ χάριν εὕρωμεν, "and that we may find grace." This is the next general end of our access unto the throne of grace. Εὕρωμεν, "that we may find," or rather "obtain;" for so is this word often used. And there may be a twofold sense of these words:— Χάριν. 1. "To find" or "obtain favour," or favourable acceptance with God.
When God is pleased χαριτῶσαι, to make us acceptable unto himself in Christ, as he is said to do. Eph. 1:6, then we find χάριν, "grace," or "favour" with him.
And this is the foundation of all grace that is communicated unto us. The phrase of speech occurs frequently in the Old Testament. "Let me find grace in thine eyes," or "favour in thy sight;" that is, "be accepted with thee,"—.מָצָא חֵן
And to this doth εἴρειν χάριν exactly answer; and that is, "to be accepted." See
Gen. 6:8, 18:3, 39:4, Eph. 1:6. So is the Greek phrase, Acts 7:46, "Ος εὗρε χάριν ἐνώπιον τοῦ Θεοῦ,—"Who found favour in the sight of God;" and Luke 1:30,
Εὗρες γὰρ χάριν παρὰ τῷ Θεῷ,—"Thou hast found favour with God." So we, instead of "grace;" and thence, verse 28, she is said to be κεχαριτωμένη,
"graciously accepted," or "highly favoured."
Chapter 4 This sense is pious, and agreeable to the analogy of faith; for our free, gracious acceptance with God is the foundation and cause of all that grace or assistance that we are made partakers of. But,—
2. The apostle is not treating of the personal acceptance of sinners or believers in or by Christ in this place, but of that especial assistance which, upon particular addresses unto him, we do obtain. Now this may be considered two ways:—(1.) In respect of the fountain of it, and so it is "beneficentia," the will of God to assist us; or, (2.) Of the effect itself, the "beneficium," the actual assistance and help we do receive. So when our apostle, in his strait upon his temptation, made his address to God for relief, he received that answer, "My grace is sufficient for thee; for my strength is made perfect in weakness," 2 Cor.
12:9. Wherein he had an intimation both of God's gracious care and good-will towards him, as also of the actual powerful assistance which he should be supplied with against his temptation. And this sense is determined by the next words.
Εἰς βοήθειαν. Εἰς εὔκαιρον βοήθειαν. What kind of help βοήθεια is hath been declared on chap. 2:18. It is a "succour" that is, aid yielded unto any upon their cry. Θεῖν εἰν βοήν, to run in to assist upon the cry of any," is the original of the word's signification. And this help is,—
Εὔκαιρος. Εὔκαιρος, "seasonable;" that is, help " ,১ְׁש עִׁש৻ֹוin its time," its proper time or season. Prov. 15:23, "—;דָבָר ১ְׁש עִׁש৻ֹו מַה־טֹובA word in its time" (or "its season") "how good is it!" Help that is fit, suitable, seasonable,—that is, on the part of God that gives it, of the persons that receive it, of the time wherein it is afforded, of the end for which it is bestowed,—is εὔκαιρος. This kind of help it becometh the greatness and wisdom of God to give. And it is an impression on the minds of men by nature that such kind of help is from God. Hence the proverb, Θεὸς ἀπὸ μηχανῆς, for unexpected aid when all things otherwise would be lost. This the psalmist excellently expresseth, Ps. 46:2, עֶזְׁשרָה בְׁש צָרֹות נִׁשמְׁש צָא
"—;מְׁש אֹודGod is a help wonderfully found in straits." And so the Syriac version adds in this place, "help in time of affliction" or "persecution." Grace, therefore, effectual for our assistance in every time of need, upon our cry to God in Christ, is that which is here intended. I know not whether I may add an allusion that may be found in the Hebrew words, if respect may be had to that language here.
For as ৰִׁש৴ֵאis a "throne," the throne whereunto we approach for help; so ৰֶסֶאis as much as זְׁשמָןan "appointed time" or "season." We come לַৰִׁש৴ֵאfor help .כַৰֵסֶא
Chapter 4 We have opened the words in their order as they lie in the text. Our observations from the resolution of the sense will arise from the last clause and ascend unto the first; and in them the meaning of the words themselves will be yet more fully explained; as,— Obs. I. There is, there will be a season, many a season in the course of our profession and walking before God, wherein we do or shall stand in need of especial aid and assistance.
This is included in the last words, "help in a time of need,"—help that is suitable and seasonable for and unto such a condition, wherein we are found earnestly to cry out for it. This I shall a little enlarge upon. Our condition all along and in all things is wanting and indigent. We do live, we must live, if we intend to live, always in a constant dependence on God in Christ for supplies.
There is a continual ἐπιχορηγία τοῦ Πνεύματος, Phil. 1:19, or "additional supply of the Spirit" unto what we have received, without which we cannot well spiritually subsist one moment. And "God supplies all our wants according to his riches in glory" (that is, his glorious riches in grace) "by Christ Jesus," Phil. 4:19. But besides that want which always attends our condition in this world, and which God constantly supplies according to the tenor of the covenant of grace, there are especial straits and difficulties, which in especial seasons we are exposed unto.
I need not prove this to them that read; they have found it, they have felt it, and so have I also. I shall therefore only call over a few instances of such seasons, some whereof we have already been exercised in, some whereof we cannot escape for the future, and the rest may probably befall us, if they have not done so already.
1. A time of affliction is such a season. God is a help ,בְׁש צָרֹותPs. 46:2, in all sorts of straits and afflictions. And the Scripture abounds in instances of believers making their especial application unto God for especial assistance in such a season, and directions for them so to do. And the rule of the covenant in sending relief, is upon the coming up of the cry of the afflicted unto God, Ps.
50:15, Exod. 2:23–25. And let men's stock of wisdom, grace, experience, and resolution, be what it will, or what they can fancy, they are not able to go through with the least new affliction to the glory of God without new especial aid and assistance from him.
2. A time of persecution is such a season, yea, it may be the principal season here intended; for hence arose the great danger of these Hebrews in the course of their profession, as our apostle declares at large, Heb. 10. And this is the
Chapter 4 greatest trial that in general God exerciseth his church withal. In such a season some seed quite decayeth, some stars fall from heaven, some prove fearful and unbelieving to their eternal ruin. And few there are but that, where persecution is urgent, it hath some impression upon them to their disadvantage. Carnal fears, with carnal wisdom and counsels, are apt to be at work in such a season; and all the fruit that comes from these evil roots is bitter. Hence many make it their only design, in such a season, to creep through it and live; to be "strong in the Lord, and in the power of his might," unto the performance of all the duties which the gospel requireth, and as it requires them, they have no design. But by this means, as God hath no revenue of glory from them, nor the church of advantage, so they will scarce find inward peace when outward trouble is over.
This, then, is a season wherein, if ever, an especial address is needful for especial aid.
3. A time of temptation is such a season. Our apostle found it so when he had the "messenger of Satan sent to buffet him." Thrice did he pray and cry out for especial assistance against it, or deliverance from it; and he got assurance of them both. This, added to the former, completed the condition of these
Hebrews. With their persecutions they had manifold temptations. These made it a time of need unto them. In reference to this season and the power of it doth our apostle give that great caution, "Let him that thinketh he standeth take heed lest he fall," 1 Cor. 10:12. And wherein doth this heedfulness principally consist? In an application to him who is "faithful, who will not suffer us to be tempted above what we are able, but will with the temptation also make a way to escape, that we may be able to bear it," verse 13; that is, who will give out seasonable help, "help in a time of need."
4. A time of spiritual desertion is such a season. When God in any way withdraws himself from us, we shall stand in need of special assistance. "Thou didst hide thy face," saith David, "and I was troubled." Trouble will ensue on God's hiding himself from us. But this is of the mystery of his grace, that when he withdraws himself from any soul as to sense and experience, whereby it is troubled, he can secretly communicate of himself unto it in a way of strength whereby it shall be sustained.
5. A time wherein we are called unto the performance of any great and signal duty is such a season also. So was it with Abraham when he was called first to leave his country, and afterwards to sacrifice his son. Such was the call of Joshua to enter into Canaan, proposed to our example, Heb. 13:5; and of the apostles to preach the gospel, when they were sent out "as sheep in the midst of wolves."
Chapter 4 Now, although we may not perhaps be called in particular to such duties as these, yet we may be so to them which have an equal greatness in them with respect unto us and our condition. Something that is new, that we are yet unexperienced in, something that there is great opposition against, somewhat that may cost us dear, somewhat that as to the state of the inward and outward man we may seem to be every way unfit for, somewhat that the glory of God is in an especial manner concerned in, we may be called unto. And there is nothing of this nature which doth not render the time of it a season wherein we stand in need of especial aid and assistance.
6. Times of changes, and the difficulties wherewith they are attended, introduce such a season. "Changes and war," saith Job, are against me, chap.
10:17. There is in all changes a war against us, wherein we may be foiled if we are not the more watchful, and have not the better assistance. And freedom from changes is in most the ground of carnal security: Ps. 55:19, "Because they have no changes, therefore they fear not God." Changes will beget fear; they are trials to all that are subject unto them. And these we are in all instances of life continually obnoxious unto. No man can enumerate the vicissitudes of our course; yet no one of them can we pass through in a due manner without renewed especial assistances of grace.
7. The time of death is such a season. To let go all hold of present things and present hopes, to give up a departing soul entering into the invisible world, and an unchangeable eternity therein, into the hands of a sovereign Lord, is a thing which requires a strength above our own for the right and comfortable performance of.
Now it is easy to apprehend how great an influence these things have into our whole course of walking before God, and how much of our lives and ways is taken up with them,—either afflictions, or persecutions, or temptations, or defections from God, or signal difficult duties, or changes, are continually before us, and the last of them, death, lies still at the door,—and there is none of these but render their seasons times of need. It may, indeed, then be said,
'Wherein doth the specialty of the grace and aid mentioned consist, seeing it is that which we always stand in need of, and always receive?' I answer, that indeed all grace is special grace. It proceeds not from any common principle, but from the especial love of God in Christ; and is given out in an especial, distinguishing manner; and that for especial ends and purposes; so that no supply of it hath a peculiar specialty in its own nature. But it is here so called because it is suited unto especial occasions, to be "seasonable help in a time of need." And although
Chapter 4 we may stand in need of it always, yet we do not so always on the same account, which gives it its specialty. Sometimes one thing, sometimes another, makes it needful and suitable. That which presently presseth upon us, be it affliction or persecution, be it duty or change, it makes the grace we seek for "help in a time of need." And God is pleased so to dispose of things that we shall have occasion at all times to make our applications unto him for especial assistance. If things should be left unto an ordinary course, without some peculiar concernment to excite us, to awaken us, it is inconceivable how formal and secure we should quickly grow. Wherefore we have, in the wisdom of God, always somewhat that in particular presseth upon us, to make us intent, earnest, and vigilant in our addresses to him for help. And the especial supplies which we obtain on any particular occasion afford a contribution of new spiritual strength to the soul for all its duties. The remaining observations may be briefly presented; for hence it appears,— Obs. II. That there is with God in Christ, God on his throne of grace, a spring of suitable and seasonable help for all times and occasions of difficulty.
He is "the God of all grace," and a fountain of living waters is with him for the refreshment of every weary and thirsty soul.
Obs. III. All help, succour, or spiritual assistance in our straits and difficulties, proceeds from mere mercy and grace, or the goodness, kindness, and benignity of God in Christ: "That we may receive mercy, and obtain grace to help." Our help is from grace and mercy; and thence must it be, or we must be for ever helpless. And, not to exclude that sense of the words,—
Obs. IV. When we have, through Christ, obtained mercy and grace for our persons, we need not fear but that we shall have suitable and seasonable help for out duties. If we "obtain mercy" and "find grace," we shall have "help."
Obs. V. The way to obtain help from God is by a due gospel application of our souls for it to the throne of grace: "Let us come" for it "to the throne of grace." How this application is to be made by faith and supplications, and how indispensable it is for the procuring of the aid aimed at, shall be elsewhere declared.
Obs. VI. Great discouragements are used to interpose themselves in our minds and against our faith, when we stand in need of especial help from God, and would make our application unto him for relief. It is included in the
Chapter 4 exhortation to "come with boldness;" that is, to cast off and conquer all those discouragements, and to use confidence of acceptance and liberty of speech before him.
Obs. VII. Faith's consideration of the interposition of Christ in our behalf, as our high priest, is the only way to remove discouragements, and to give us boldness in our access unto God: "Let us come therefore with boldness;" that is, on the account of the care, love, and faithfulness of Christ as our high priest, before discoursed on. And we may add,— Obs. VIII. That in all our approaches unto God, we are to consider him as on a throne. Though it be a "throne of grace," yet it is still a throne; the consideration whereof should influence our minds with "reverence and godly fear" in all things wherein we have to do with him.
These observations are, as included in the text, so of importance in themselves, as concerning the principal parts of the life of faith, and our daily spiritual exercise in our walking before God; yet I shall forbear any enlargements upon them, that these discourses be not drawn forth unto too great a length.
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C H A P T E R 5
THERE are three general parts of this chapter;—First, A description of the office and duties of a high priest, verses 1–4. Secondly, The application of this general description unto the person and priesthood of Jesus Christ in particular, verses 5–10. Thirdly, An occasional diversion into a reproof of and expostulation with the Hebrews, for and about their backwardness in learning the mysteries of the gospel, begun in this, and carried on in the beginning of the next chapter, verses 11–14.
In the first part, the general description of a high priest is given: 1. From his original; he is "taken from among men." 2. From the nature of his office; he is
"ordained for men in things pertaining to God." 3. From the especial end of it; to "offer both gifts and sacrifices for sins," verse 1. 4. From the qualification of his person for the discharge of his office; for he must be one that "can have compassion on the ignorant, and on them that are out of the way:" whereunto is subjoined the ground of that qualification; for "he himself also is compassed with infirmity," verse 2. 5. From the continual duty arising from his office and personal qualification for it, in respect of others and himself; for "by reason hereof he ought, as for the people, so also for himself, to offer for sins," verse 3. 6.
From his call to his office: which is,—(1.) Asserted to be from God, "And no man taketh this honour to himself, but he that is called of God;" (2.)
Exemplified in the instance of Aaron's, "As was Aaron," verse 4.
Secondly, The ἀπόδοσις, or "application" of this description unto the person of Jesus Christ (which is the second part of the chapter), is not to show an exact conformity thereunto, as though all things should be the same, and even or equal, in the high priest which he had described and him whom he would now represent unto them. This would have been contrary to the design of the apostle. For the description he hath given us of a high priest is of him, or such a one as the Hebrews had under the law; and his purpose was to show them how much more excellent a priest he was of whom he treated. There must, therefore, of necessity be sundry differences between them. Wherefore, in the application of this description of a legal high priest unto the person and office of Christ, three things (as we shall show afterwards in particular) the apostle aimeth at:—1.
Chapter 5 To demonstrate that there was nothing essentially requisite unto the constituting of any one to be a high priest, or in the discharge of that office, but it was found in and agrees unto the Lord Jesus Christ; 2. Whatever was of weakness or infirmity in the high priest of old, on the account of his infirm and frail condition, that Jesus Christ was free from; 3. That he had in this office several pre-eminences and advantages which the old high priest was not partaker of or sharer in: which things will in our progress be explained. Hence the application made by the apostle of the precedent description is not to be expected such as should exactly correspond with it in all particulars. Wherefore,
— 1. By a ὕστερον πρότερον, he insisteth first, in the application, on the last instance of his description, namely, the call of a high priest. And this as to the person of Christ is expressed,—(1.) Negatively, "He glorified not himself to be made a priest:" (2.) Positively, it was of God; which he proves by a double testimony, one from Ps. 2:7, the other from Ps. 110:4–6.
2. On the discharge of his office whereunto he was so called of God: which he describes,—(1.) From the season of it; "it was in the days of his flesh:" (2.) The manner of its performance; "he offered up prayers and supplications, with strong crying and tears: (3.) The general issue of it; he "was heard in that he feared," verse 7:
3. He proceeds by the anticipation of an objection, and therein the declaration of a singular pre-eminence that he had above all other priests, with the love and condescension with which the discharge of his office was accompanied; together with the great benefit which ensued thereon: "Though he were a Son, yet learned he obedience by the things which he suffered." verse 8.
4. The glorious end of his priesthood, manifesting the incomparable excellency of it above that of Aaron, is expressed verse 9. All issuing,—
5. In a summary description of his call and office, as he intends afterwards to enlarge upon them, verse 10.
The third part of the chapter contains a diversion unto a reproof of and expostulation with the Hebrews, about the things concerning which he intended to treat with them: wherein is expressed,—1. The occasion; and that,
—(1.) On the part of the things which he treated about, not absolutely, but with respect unto them, "Of whom we have many things to say, and hard to be uttered;" (2.) On their part, "Seeing that ye are dull of hearing," verse 11. 2. This fault of theirs, occasioning their reproof, is aggravated,—(1.) From the means
Chapter 5 and advantages to the contrary which they had enjoyed, verse 12; (2.) By a particular elegant description of the nature of that weakness, evil, and defect which he blamed in them, verses 12, 13; (3.) By a declaration of the contrary virtue, the want whereof in them he complains of, verse 14.
This is the substance of the discourses of this chapter, considered apart by themselves. We must also inquire into their relation unto those foregoing, and the design of the apostle in them, which is twofold; for,—
First, They have respect unto his general purpose and aim. And herein they contain an entrance into a full and particular description of the sacerdotal office of Christ, with the excellency of it, and the benefits which thereby redound unto the church. This was the principal intention of the apostle in the writing of this epistle; for besides the excellency of the doctrine hereof in itself, and the inestimable benefits which the whole church receiveth thereby, it was peculiarly for many reasons necessary for the Hebrews, as hath been showed. Wherefore in the first chapter he lays down a description of the person of Christ, which, under the new testament, is vested with all those sacred offices in and over the church of God which were typically exercised by others under the old. Of these, in the following chapters he more particularly treats of his kingly and prophetical; comparing him therein with Moses and Joshua, showing in sundry instances his pre-eminence above them. He had also by the way interserted several things concerning his sacerdotal office, with a general description whereof, and declaration of the advantage of the church thereby, he closeth the foregoing chapter.
In all these things it was the purpose of the apostle not to handle them absolutely, but with respect unto that exercise of them which, by God's appointment, was in use in the church of the Hebrews under the old testament; for that the nature of his treaty with them did require. And herein he effected two things, both apposite unto his principal end; for,—1. He declares what it was in all those institutions which God intended to instruct them in, seeing they were all "shadows of good things to come." So he lets them know that whatever esteem they had of them, and however they rested in them, they were not appointed for their own sakes, but only for a time, to foresignify what was now, in the person and mediation of Christ, actually and really exhibited unto them. 2. He makes it evident how exceedingly the way and worship of God which they were now called unto, and made partakers of under the gospel, did