mh_parser/vol_split/58 - Hebrews/Chapter 2.xml

<div2 id="Heb.iii" n="iii" next="Heb.iv" prev="Heb.ii" progress="75.43%" title="Chapter II">
<h2 id="Heb.iii-p0.1">H E B R E W S.</h2>
<h3 id="Heb.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Heb.iii-p1">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, <scripRef id="Heb.iii-p1.1" osisRef="Bible:Heb.2.1-Heb.2.4" parsed="|Heb|2|1|2|4" passage="Heb 2:1-4">ver.
1-4</scripRef>. II. Enlarges further upon the pre-eminence of
Christ above the angels, <scripRef id="Heb.iii-p1.2" osisRef="Bible:Heb.2.5-Heb.2.9" parsed="|Heb|2|5|2|9" passage="Heb 2:5-9">ver.
5-9</scripRef>. III. Proceeds to remove the scandal of the cross,
<scripRef id="Heb.iii-p1.3" osisRef="Bible:Heb.2.10-Heb.2.15" parsed="|Heb|2|10|2|15" passage="Heb 2:10-15">ver. 10-15</scripRef>. 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, <scripRef id="Heb.iii-p1.4" osisRef="Bible:Heb.2.16-Heb.2.18" parsed="|Heb|2|16|2|18" passage="Heb 2:16-18">ver. 16, to the
end</scripRef>.</p>
<scripCom id="Heb.iii-p1.5" osisRef="Bible:Heb.2" parsed="|Heb|2|0|0|0" passage="Heb 2" type="Commentary"/>
<scripCom id="Heb.iii-p1.6" osisRef="Bible:Heb.2.1-Heb.2.4" parsed="|Heb|2|1|2|4" passage="Heb 2:1-4" type="Commentary"/><div class="Commentary" id="Bible:Heb.2.1-Heb.2.4">
<h4 id="Heb.iii-p1.7">The Danger of Neglect. (<span class="smallcaps" id="Heb.iii-p1.8">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.iii-p2">1 Therefore we ought to give the more earnest
heed to the things which we have heard, lest at any time we should
let <i>them</i> 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 <i>him;</i>
  4 God also bearing <i>them</i> witness, both with signs and
wonders, and with divers miracles, and gifts of the Holy Ghost,
according to his own will?</p>
<p class="indent" id="Heb.iii-p3">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
<i>therefore,</i> 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.</p>
<p class="indent" id="Heb.iii-p4">I. By way of exhortation: <i>Therefore we
ought to give the more diligent heed to the things which we have
heard,</i> <scripRef id="Heb.iii-p4.1" osisRef="Bible:Heb.2.1" parsed="|Heb|2|1|0|0" passage="Heb 2:1"><i>v.</i> 1</scripRef>. 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.</p>
<p class="indent" id="Heb.iii-p5">II. By way of argument, he adds strong
motives to enforce the exhortation.</p>
<p class="indent" id="Heb.iii-p6">1. From the great loss we shall sustain if
we do not take this earnest heed to the things which we have heard:
<i>We shall let them slip.</i> 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.</p>
<p class="indent" id="Heb.iii-p7">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, <scripRef id="Heb.iii-p7.1" osisRef="Bible:Heb.2.2-Heb.2.3" parsed="|Heb|2|2|2|3" passage="Heb 2:2,3"><i>v.</i> 2,
3</scripRef>. Here observe, (1.) How the law is described: it was
the <i>word spoken by angels, and declared to be stedfast.</i> 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. <i>And this law is declared to be
stedfast;</i> it is like the promise, <i>yea and amen;</i> it is
truth and faithfulness, and it will abide and have its force
whether men obey it or no; <i>for every transgression and
disobedience will receive a just recompence of reward.</i> 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 <i>a just recompence of reward;</i> 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 <i>neglect of this great salvation;</i> 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 (<scripRef id="Heb.iii-p7.2" osisRef="Bible:Heb.2.3" parsed="|Heb|2|3|0|0" passage="Heb 2:3"><i>v.</i> 3</scripRef>): <i>How shall we escape?</i> 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. <i>He that believeth not is condemned
already,</i> <scripRef id="Heb.iii-p7.3" osisRef="Bible:John.3.18" parsed="|John|3|18|0|0" passage="Joh 3:18">John iii. 18</scripRef>.
[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: <i>How
shall we escape?</i> 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.</p>
<p class="indent" id="Heb.iii-p8">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 (<scripRef id="Heb.iii-p8.1" osisRef="Bible:Heb.2.3" parsed="|Heb|2|3|0|0" passage="Heb 2:3"><i>v.</i> 3</scripRef>): <i>It began at first to be
spoken by the Lord,</i> 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 <i>man spoke.</i></p>
<p class="indent" id="Heb.iii-p9">4. Another argument is taken from the
character of those who were witnesses to Christ and the gospel
(<scripRef id="Heb.iii-p9.1" osisRef="Bible:Heb.2.3-Heb.2.4" parsed="|Heb|2|3|2|4" passage="Heb 2:3,4"><i>v.</i> 3, 4</scripRef>): <i>It
was confirmed to us by those that heard him, God also bearing them
witness.</i> 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, <scripRef id="Heb.iii-p9.2" osisRef="Bible:Acts.1.1" parsed="|Acts|1|1|0|0" passage="Ac 1:1">Acts i. 1</scripRef>. 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.) <i>God himself
bore witness</i> 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 <i>by signs, and wonders, and divers miracles, and
gifts of the Holy Ghost, according to his will.</i> [1.] With
<i>signs,</i> signs of his gracious presence with them, and of his
power working by them. [2.] <i>Wonders,</i> 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.] <i>Divers
miracles,</i> or mighty works, in which an almighty agency appeared
beyond all reasonable controversy. [4.] <i>Gifts of the Holy
Ghost,</i> qualifying, enabling, and exciting them to do the work
to which they were called—<i>divisions or distributions of the
Holy Ghost, diversities of gifts,</i> <scripRef id="Heb.iii-p9.3" osisRef="Bible:1Cor.12.4" parsed="|1Cor|12|4|0|0" passage="1Co 12:4">1 Cor. xii. 4</scripRef>, &amp;c. And all this
<i>according to God's own will.</i> 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.</p>
</div><scripCom id="Heb.iii-p9.4" osisRef="Bible:Heb.2.5-Heb.2.9" parsed="|Heb|2|5|2|9" passage="Heb 2:5-9" type="Commentary"/><div class="Commentary" id="Bible:Heb.2.5-Heb.2.9">
<h4 id="Heb.iii-p9.5">Design of Christ's
Sufferings. (<span class="smallcaps" id="Heb.iii-p9.6">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.iii-p10">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 <i>that is</i> 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.</p>
<p class="indent" id="Heb.iii-p11">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 (<scripRef id="Heb.iii-p11.1" osisRef="Bible:Heb.2.5" parsed="|Heb|2|5|0|0" passage="Heb 2:5"><i>v.</i>
5</scripRef>): <i>For to the angels hath he not put in subjection
the world to come, whereof we speak.</i></p>
<p class="indent" id="Heb.iii-p12">I. Here the apostle lays down a negative
proposition, including a positive one—That the state of the
gospel-church, which is here called <i>the world to come,</i> is
<i>not subjected to the angels,</i> 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.</p>
<p class="indent" id="Heb.iii-p13">II. We have a scripture—account of that
blessed Jesus to whom the gospel world is put into subjection. It
is taken from <scripRef id="Heb.iii-p13.1" osisRef="Bible:Ps.8.4-Ps.8.6" parsed="|Ps|8|4|8|6" passage="Ps 8:4-6">Ps. viii.
4-6</scripRef>, <i>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?</i> &amp;c. There words are to be considered
both as applicable to mankind in general, and as applied here to
the Lord Jesus Christ.</p>
<p class="indent" id="Heb.iii-p14">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 body, while here, and to be made like the angels, and
equal to the angels, at the resurrection of the just, <scripRef id="Heb.iii-p14.1" osisRef="Bible:Luke.20.36" parsed="|Luke|20|36|0|0" passage="Lu 20:36">Luke xx. 36</scripRef>. (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.</p>
<p class="indent" id="Heb.iii-p15">2. As applied to the Lord Jesus Christ, and
the whole that is here said can be applied only to him, <scripRef id="Heb.iii-p15.1" osisRef="Bible:Heb.2.8-Heb.2.9" parsed="|Heb|2|8|2|9" passage="Heb 2:8,9"><i>v.</i> 8, 9</scripRef>. 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 <i>what is man?</i> (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.</p>
</div><scripCom id="Heb.iii-p15.2" osisRef="Bible:Heb.2.10-Heb.2.13" parsed="|Heb|2|10|2|13" passage="Heb 2:10-13" type="Commentary"/><div class="Commentary" id="Bible:Heb.2.10-Heb.2.13">
<h4 id="Heb.iii-p15.3">Design of Christ's
Sufferings. (<span class="smallcaps" id="Heb.iii-p15.4">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.iii-p16">10 For it became him, for whom <i>are</i> all
things, and by whom <i>are</i> 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 <i>are</i> 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.</p>
<p class="indent" id="Heb.iii-p17">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.</p>
<p class="indent" id="Heb.iii-p18">I. How it became God that Christ should
suffer: <i>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,</i> <scripRef id="Heb.iii-p18.1" osisRef="Bible:Heb.2.10" parsed="|Heb|2|10|0|0" passage="Heb 2:10"><i>v.</i> 10</scripRef>. Here,</p>
<p class="indent" id="Heb.iii-p19">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.</p>
<p class="indent" id="Heb.iii-p20">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.</p>
<p class="indent" id="Heb.iii-p21">(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: <i>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,</i> <scripRef id="Heb.iii-p21.1" osisRef="Bible:John.1.12" parsed="|John|1|12|0|0" passage="Joh 1:12">John i. 12</scripRef>. [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.</p>
<p class="indent" id="Heb.iii-p22">(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.</p>
<p class="indent" id="Heb.iii-p23">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.</p>
<p class="indent" id="Heb.iii-p24">1. Into a near union (<scripRef id="Heb.iii-p24.1" osisRef="Bible:Heb.2.11" parsed="|Heb|2|11|0|0" passage="Heb 2:11"><i>v.</i> 11</scripRef>): <i>Both he that sanctifieth
and those that are sanctified are all of one.</i> 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.</p>
<p class="indent" id="Heb.iii-p25">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.</p>
<p class="indent" id="Heb.iii-p26">(1.) He declares what this relation is: he
and believers being all of one, he therefore is not ashamed to call
them <i>brethren.</i> 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.</p>
<p class="indent" id="Heb.iii-p27">(2.) He illustrates this from three texts
of scripture.</p>
<p class="indent" id="Heb.iii-p28">[1.] The first is out of <scripRef id="Heb.iii-p28.1" osisRef="Bible:Ps.22.22" parsed="|Ps|22|22|0|0" passage="Ps 22:22">Ps. xxii. 22</scripRef>, <i>I will declare thy name unto
my brethren; in the midst of the church will I sing praise unto
thee.</i> This psalm was an eminent prophecy of Christ; it begins
with his words on the cross, <i>My God, my God, why hast thou
forsaken me?</i> Now here it is foretold, <i>First,</i> That Christ
should have a church or <i>congregation</i> in the world, a company
of volunteers, freely willing to follow him. <i>Secondly,</i> That
these should not only be brethren to one another, but to Christ
himself. <i>Thirdly,</i> 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. <i>Fourthly,</i> 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.</p>
<p class="indent" id="Heb.iii-p29">[2.] The second scripture is quoted from
<scripRef id="Heb.iii-p29.1" osisRef="Bible:Ps.18.2" parsed="|Ps|18|2|0|0" passage="Ps 18:2">Ps. xviii. 2</scripRef>, <i>And again,
I will put my trust in him.</i> 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.
<i>Owen in locum.</i> His brethren must suffer and trust too.</p>
<p class="indent" id="Heb.iii-p30">[3.] The third scripture is taken from
<scripRef id="Heb.iii-p30.1" osisRef="Bible:Isa.8.18" parsed="|Isa|8|18|0|0" passage="Isa 8:18">Isa. viii. 18</scripRef>, <i>Behold, I
and the children which God hath given me.</i> 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,
<i>Behold, I and the children which thou hast given me.</i></p>
</div><scripCom id="Heb.iii-p30.2" osisRef="Bible:Heb.2.14-Heb.2.18" parsed="|Heb|2|14|2|18" passage="Heb 2:14-18" type="Commentary"/><div class="Commentary" id="Bible:Heb.2.14-Heb.2.18">
<h4 id="Heb.iii-p30.3">Christ's Incarnation. (<span class="smallcaps" id="Heb.iii-p30.4">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.iii-p31">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 <i>him the nature of</i> angels; but he
took on <i>him</i> the seed of Abraham.   17 Wherefore in all
things it behoved him to be made like unto <i>his</i> brethren,
that he might be a merciful and faithful high priest in things
<i>pertaining</i> 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.</p>
<p class="indent" id="Heb.iii-p32">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.</p>
<p class="indent" id="Heb.iii-p33">I. The incarnation of Christ is asserted
(<scripRef id="Heb.iii-p33.1" osisRef="Bible:Heb.2.16" parsed="|Heb|2|16|0|0" passage="Heb 2:16"><i>v.</i> 16</scripRef>): <i>Verily
he took not upon him the nature of angels, but he took upon him the
seed of Abraham.</i> 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.</p>
<p class="indent" id="Heb.iii-p34">II. The reasons and designs of the
incarnation of Christ are declared.</p>
<p class="indent" id="Heb.iii-p35">1. <i>Because the children were partakers
of flesh and blood, he must take part of the same, and he made like
his brethren,</i> <scripRef id="Heb.iii-p35.1" osisRef="Bible:Heb.2.14-Heb.2.15" parsed="|Heb|2|14|2|15" passage="Heb 2:14,15"><i>v.</i> 14,
15</scripRef>. 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.</p>
<p class="indent" id="Heb.iii-p36">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, <i>Lo! I come, I delight to do thy
will.</i></p>
<p class="indent" id="Heb.iii-p37">3. That <i>through death he might destroy
him that had the power of death, that is, the devil,</i> <scripRef id="Heb.iii-p37.1" osisRef="Bible:Heb.2.14" parsed="|Heb|2|14|0|0" passage="Heb 2:14"><i>v.</i> 14</scripRef>. 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.</p>
<p class="indent" id="Heb.iii-p38">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.</p>
<p class="indent" id="Heb.iii-p39">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: <i>In that
he suffered, being tempted, he is able to succour those that are
tempted,</i> <scripRef id="Heb.iii-p39.1" osisRef="Bible:Heb.2.18" parsed="|Heb|2|18|0|0" passage="Heb 2:18"><i>v.</i> 18</scripRef>.
Here observe, [1.] Christ's passion: <i>He suffered being
tempted;</i> and his temptations were not the least part of his
sufferings. <i>He was in all things tempted as we are, yet without
sin,</i> <scripRef id="Heb.iii-p39.2" osisRef="Bible:Heb.4.15" parsed="|Heb|4|15|0|0" passage="Heb 4:15"><i>ch.</i> iv. 15</scripRef>.
[2.] Christ's compassion: <i>He is able to succour those that are
tempted.</i> 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, <i>First,</i> 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.
<i>Secondly,</i> Temptations bring our souls into such distress and
danger that they need support and succour. <i>Thirdly,</i> 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.</p>
</div></div2>