constituted according to the order of Melchizedec : V. 33 Heb. the way: for that he offerings are provided; because he himself also secr. himself also is com- is incident to infirmity. And for this reason passed with infirmi- it is necessary he should offer an appointed exty: And by reason piatory sacrifice for sins on his own account, as hereof he ought, as well as for the people, and should make way for the people, so al- for their sin offering by the presentation of so for himself, to of his own. fer for sins. 4 And no man tak- And this is so awful an office, that no man 4 eth this honour unto who has any regard to duty or safety, taketh it himself, but he that is called of God, as to himself; but he only wears it who is called of God for that purpose, as Aaron [was.] war Aaron. v. 3 So 5 5 So also Christ Christ also, we well know, did not glorify himglorified not himself to be made an High self to be made an high priest he did not asPriest; but he that pire to, or seize upon this exalted office withsaid unto him, Thou out a proper call; but he raised him to this art my Son, to day conspicuous dignity, who said unto him, in the have I begotten thee. place quoted and pleaded above, Thou art my 6 As he saith also Son, this day have I begotten thee. As also in 6 in another place, another [place,] which it will be proper to take Thou art a Priest for very particular notice of, (Psal. cx. 4,) He ever after the order saith to him whom he had called to sit on his of Melchizedec. right hand, Thou [art]a Priest for ever according to the order of Melchizedec. 7 Who in the days prayers and suppli. Such a Priest shall we presently see our 7 of his flesh, when great Redeemer to have been, even that combe had offered up passionate Saviour, who in the days of his flesh, cations, with strong and while he sojourned here amidst the infircrying and tears, mities and calamities to which human nature unto him that was is obnoxious, being assaulted with the utmost from death, and was violence by the powers of darkness, offered reheard, in that he peated prayers and supplications, which were able to save him feared; attended with humble prostrations, a strong Did not glorify himself, &c.] He did not assume the mediatorial office without a Divine authority, nor affect to appear before his time in the pomp and splendor of it. This day have I begotten thee.] This will by no means prove he was not a High Priest before his resurrection from the dead and indeed if it signifies that his priesthood is to be dated only from the day of his resurrection, not to mention the other absurdities of that supposition, it would, contrary to the judgment of those who bring it in this view, prove, that Christ was a Priest while he was upon earth, that is, during the period between his resurrection and ascension. From that which he particularly feared.] So I chose to render and explain the words; though Bishop Fell and some 34 v: 8 And the author of salvation to them that obey him, 9 And being made SECT. agony in the garden, that he sweat drops of V. blood. It is indeed a wonderful, but at the 8Though he were same time a very instructive dispensation, obedience, by the Heb. and therefore worthy of our deep consideration things which he sufa Son, yet learned he and reflection; that though he were a Son, yet he learned obedience by the things which he suffered: fered, and was trained up for more eminent services, by a series of painful discipline. 9 And being thus consecrated to God' by his own blood, in virtue of which he was installed in perfect, he became his priestly office, he became the author of eter- salvation unto all the author of eternal nal salvation to all them that obey him; to all them that obey him; that practically own his authority, as well as profess a dependence on his grace; being, 10 as we observed before, Called and denominated of God an High Priest according to the order the order of Mel10 Called of God an High Priest after 11 of Melchizedec: Concerning whom by the chizedec. way, it is necessary that before we dismiss this argument, we speak, having much discourse, 11 Of whom we and some of it perhaps hard to be understood; uttered, seeing ye have many things to say, and hard to be not so much from the difficulty of the thing are dull of hearing. itself, as because you are slow and sluggish of hearing, and your minds are not awakened to that attention to these things, which might reasonably be expected from you: and especially as you are much prejudiced against every thing which may seem to lessen the 12 glory of the Levitical priesthood: deed, whereas you ought for the time that you the time ye ought to For in- 12 For when for have been under the instructions of the gospel, need that one teach be teachers, ye have to have been qualified to be teachers of others, you are so attached to Jewish ceremonies and forms, that ye have need again that one should others, taking sunabea for a religious reverence of God, (compare chap. xii. 28,) interpret it, as if it had been said, that his piety rendered his prayer acceptable. Whitby has said so much to confute this Dr. sense, and establish the rendering in the paraphrase, that I need not add more, but refer to the note on Luke xxii. 42, (Vol. II. p. 483, noteh,) for a further illustration of the general interpretation here given to this text. * Learned obedience.] He found he must suffer, and by one degree of suffering was better fitted for another. As Christ's human soul advanced gradually in knowledge, so also in the perfection of virtue, though always free from any defilement of sin; and his patient and cheerful submis- 1 lotson would translate it having attained Reflections on the tenderness of Christ as our High Priest. 35 of the oracles of unskilful in the word for he is a babe. V. Heb. v. 12 13 you again which be lead you back as it were to some of the first sECT the first principles principles of religion, relating to the ends and God: and are be- purposes of Christ's death, and teach you what come such as have [are] the first initial elements of the Divine need of milk, and oracles; so that you seem to be in a state of not of strong meat. infancy as to these things, and are become persons who have need of milk, and not of strong food, such as suits a manly age and robust con13 For every one stitution. For every one who partaketh of milk, that useth milk, is and subsists on that, without being able to digest of righteousness: strong food, [is] to be considered as unskilful in the word of righteousness," that is in the gospel, which directs us in the true way to justifi cation by the blood and righteousness of the great Redeemer; for he is yet but an infant, and a compassionate regard must be paid to him under this view, in hope that he may hereafter attain to a superior stature, and more 14 But strong meat vigorous age. But strong food belongs to full 14 belongeth to them that are of full age, grown men, who by long use and habit, have [their] senses exercised, so as to be able readily even those who by reason of use have to distinguish between both good and evil; their senses exercis- which if they cannot, there may indeed be ed to discem both danger of being imposed upon by that which would be unwholesome to their souls; though administered under the pretence of being fit to nourish them, and adapted to persons of most eminent attainments. good and evil. IMPROVEMENT. iv. 12 MAY we all experience more of the efficacy of the Divine chap. word upon our hearts. May we all be more and more thoughtful of the account we are to give up of ourselves to God; and of that perfect discerning which he has not only of our actions, but the secrets of our hearts; that we may never go about to conceal any 13 thing from him, before whom all things are naked and open. When we consider how many evils this all penetrating eye hath discerned there, let it teach us to rejoice in that compassion- 14 ate High Priest, who hath undertaken our cause; which could never succeed in any other hand. And let it embolden our petitions in humble expectation, that we shall not only receive to Word of righteousness.] This phrase the epistle to the Romans and Galatians; Mr. Peirce explains by referring to the which these Hebrews might seem passages of the Old Testament, which overlook. L'Enfant explains them much speak of justification, by faith, quoted in in the same sense. 36 The apostle would dismiss the first principles of Christ, V. verse SECT. that mercy, without which we perish, but grace to strengthen and help us in proportion to all our necessities. And when pressed with temptations, let it revive us to recollect, that he was in all points tempted as we are, so far as it was consistent with the 15 perfect innocence which his office required, and which always gained new lustre by every attempt of the enemy to obscure and pollute it. v. 2 16 Let inferior ministers in God's sanctuary learn to imitate him; chap. and being themselves compassed with so many infirmities, have compassion on the ignorant, and on them that are out of the way. And under a sense of our common weakness, let us all be earnest in our applications to the throne of grace for help. If Christ 7 himself, in the days of his flesh, poured out supplications with strong crying and tears, let none of us imagine we can be safe in the neglect of prayer, or that we are ever to despond in any circumstances which leave room for devout ejaculations to God. Still he lives, who is able to save from death, and who can also hear us in that which we fear. 8 Let us wisely prepare for affliction. If Christ, though a Son, learned obedience by sufferings, how much more do we need the salutary lessons they teach. But let no sufferings prevent our adhering to him, who being consecrated by them to so high an office, is become the author of salvation, of eternal salvation, to his 9 faithful followers. Let it ever be remembered, that it is to them that obey him, that this salvation is promised: may we be found in their number; and being entered as obedient disciples into 11, 12 his school, may we become proficients there; not such dull and forgetful scholars, as need to be led back daily to the first elements and first principles of the Divine oracles, not babes in Christ, and unskilful in the word of righteousness; but such as having our senses spiritually exercised to discern good and evil, may be 14 capable of receiving and digesting strong meat, and may thereby grow stronger and stronger. SECT. vi. SECT. VI. The apostle declares his resolution of advancing to sublimer truths without dwelling farther upon the first principles, for the sake of those who might have apostatized from Christianity; and whose case he represents as very hopeless. Heb. VI. 1-9. WE many HEBREWS VI. 1. HEBREWS VI. 1. E have had reason to complain, that too Having the of you are but in an infant state; Heb. yet I know, that as I intimated before, there vi. 1 are some among you, who can bear stronger food than the state of babes will admit: to such faith towards God, that he might lead them on to perfection: 3 37 Heb. vi. 1 principles of the doc- I would shew some regard. Dismissing there- SECT. on all who would draw near to God with ac- the inhabitants of Sodom, &c. I thought it not improper to propose so remarkable an interpretation, but not seeing any reason for confining several of the clauses to so contracted a sense, I have taken them in a much larger extent. b a First principles.] Mr. Peirce under stands all that follows as referring to the Jewish doctrines, which might be considered as the elements of the Christian. Repentance from dead works, that is, from sin, was a Jewish doctrine, and he thinks it had a peculiar reference to that solemn Of baptisms.] Lord Barrington underand public repentance on the day of atone- stands this of the baptism of water, and ment. Faith towards God, he considers the effusion of the Holy Spirit, by which as without any regard to the Messiah. the first disciples among the Jews, and The baptisms he takes for the Jewish wash- the first converts among the devout and ings, observing that Banhou in the plu- idolatrous Gentiles were initiated. He ral number is never used in any other also explains the laying on of hands, as resense. Laying on of hands, he takes for ferring to the immediate communication of the rite that attended sacrifices; and im- spiritual gifts by means of the apostles. agines that the resurrection of the dead, and These he thinks were first principles, as eternal judgment, are either to be under- baptism was the first entrance into the stood as principles common to Judaism church, and laying on of hands, the great and Christianity, or rather peculiar to the evidence of it, as faith and repentance are former; in which view, the resurrection of the substance of Christianity, and a resurthe dead, refers either to the resurrection rection and eternal judgment the great moof particular persons under the Old Testa- tives leading men to embrace it. Bar. ment in confirmation of the Divine mis- Mis. Ess. II. p. 116. sion of the prophets, (which might in the nature of things render the doctrine of Christ's resurrection more credible to those who believed these,) or the resurrection of the Jewish people from Egypt, or deliverance from any other great extremity. Compare Isa. xxvi. 19; Ezek. Xxxvii. 11, 12. And the latter, that is, eternal judgment, he thinks may be explained of dreadful judgments inflicted of old, as upon the sinners of the old world, The imposition of hands.] This answered such great purposes in the Christian church, as the appointed method of communicating important gifts, that it might well be mentioned among first principles. But it is by a very precarious consequence, that any can infer from hence the universal obligation of this rite, in admitting persons into full church membership, or even to the ministry. See Peirce's Vindicat. p. 463. |