A Short Explanation of Hebrews, Chapter 5
The summe of Chap. V.
I HaueHave called IESVS, the Sonne of GOD, a Great High Priest, because the Leviticall Priestes are but a resemblance of Him, and that in their imperfect measure. For, looke what Office they had, Vers. 1. What properties were requyred in them, Vers. 2.3. Howe they were called to their Office, Vers. 4. A fayrer Calling hath CHRIST, and to an higher Priesthoode, Vers. 5.6. I called Him a Compassionate high Priest, because Hee tooke on our frayle nature, and had experience of such troubles as ours, both outward, and inward, Vers. 7. For, the measure of the Mediator's obedience, albeit Hee was the Sonne, requyred actuall and experimentall suffering: else, the pryce had not actuallie beene payed for vsus. Vers. 8. And, nowe, beeing throughlie fitted for His Office by suffering, Hee is become the Cause of the salvation of all that follow Him, Vers. 9. Authorized for that ende of GOD, after the Order of Melchisedek; which Order is more perfect than Aarons, Vers. 10. Of which mysterie I must speake with greater difficultie, for your incapacitie, Verse, 11. For yee hauehave neede yet more to bee catechized in the Rudimentes of Religion, as Babes, Vers. 12. For, such are they to whome easie doctrine must bee propounded, Vers. 13. But harder doctrines, are for ryper Christians, Vers. 14.
The Doctrines of Chap. V.
Vers. 1. FOr, everie High Priest taken from amongst men, is ordayned for men, in thinges pertayning to GOD; that hee may offer both gifts and sacrifices for sinnes.
1. HEE setteth downe the properties of the high Priest, that hee might showe the trueth of them in CHRIST. First, the peoples comfort did req…y…e, that the high Priest should bee a man: So is CHRIST a Man, wayled out from amongst men. The Flowre of all the Flocke. Therefore wee may come the more homelie to Him.
2. The high Priest was ordayned for men; that is, was appoynted to employ all his Office for mens good. So doeth CHRIST: therefore may wee expect that hee will doe for vsus, as Mediator, what hee can: and that is, all that wee neede.
3. The high Priest's Office reached to all thinges pertayning to GOD; to communicate GOD'S will vntounto the people, and to lay before GOD the peoples Necessities. So doeth CHRIST'S Office to all the businesse betwixt GOD and vsus, for working in vsus Repentance, and Amendement; and making our persons, and service, acceptable to GOD: and therefore, in nothing may wee passe by Him.
4. In speciall, the Priest behooved to offer Giftes and Sacrifices for Sinne, for remooving of Wrath, and obtayning of Favour. So hath CHRIST done, and fullfilled the type in this poynct also: therefore, by Him must wee obtayne the good which we craue, and hauehave the evill remooved which wee feare.
Vers. 2. Who can hauehave compassion on the ignorant, and on them that are out of the way, for that Hee Himselfe also is compassed with infirmitie.
1. HEE goeth on in the Comparison: The typicall high Priest behooved to bee compassionate on the Sinner: So in trueth is Christ, even as the miserie requyreth, proportionallie, as the worde importeth.
2. Hee maketh two sortes of Sinners, Ignorantes, and Transgressoures. THEN, Though there bee difference of sinners, yet no sinner, that seeketh to Christ, is secluded from His Compassion.
3. Followeth a difference, serving to advaunce Christ, aboue the typicall Priest. The high Priest typicall, was compassed with infirmities; not onelie sinnelesse infirmities, but sinnefull also; and so behooved to pittie others. CHRIST▪ though not compassed with sinnefull infirmities, but sinnelesse onelie, yet doeth pittie Sinners of all sortes.
THEN, Looke what compassion one sinner might expect of another, as much may wee expect of our sinnelesse Saviour.
Vers. 3. And, by reason heereof, hee ought, as for the people, so also for himselfe, to offer for sinnes.
ANother difference. The typicall Priest had neede of Remission of his owne sinnes, and the benefite of the true Sacrifice: But CHRIST, because without sinne, offered Sacrifice onelie for our sinnes, and not for His owne.
THEN, All the Benefite of Christ's Sacrifice, commeth vntounto vsus.
Vers. 4. And no man taketh this honour vntounto himselfe, but Hee that is called of GOD, as was Aaron.
HEE proceedeth in the Comparison. The typicall Priest entered by authoritie to his Calling, and was honoured by his Calling: So entered Christ. No man, sayeth hee, taketh this honour vntounto himselfe, but Hee that is called as was Aaron. THEN, 1. It is an honour to bee called to an Office in the House of GOD. 2. The Calling is null, if it hauehave not GOD for the Author, and Caller. 3. If a man take an Office, not appoyncted of GOD, or intrude himselfe into an Office, without a lawfull Calling, it is no kynde of honour vntounto him.
Vers. 5. So also, CHRIST glorified not Himselfe, to bee made an High Priest: But Hee that sayde vntounto Him, Thou art My Sonne, to day hauehave I begotten Thee.
1. OVR LORD is commended, for not glorifying himselfe, by intrusion in his Office.
THEN, 1. Such as pretende to bee Christ's servauntes, must beware to intrude themselues into anie Office, and must attende, as Christ did, God's Calling, to God's Employment. 2. He… that …su…peth a Calling, doeth glorifie himselfe, and taketh the honour that is not given him: for which hee must giuegive a Reckoning.
2. Thou art My Sonne, this day hauehave I begotten Thee, doeth im…o…e, by the Apostle's alleadging, not onelie CHRIST'S Godhead, and Declaration to bee GOD'S Sonne, but also the Declaration of him, To …ee high …riest in his Manhead; taken out from amongst m…n. So deepe are the Consequences of Scripture, when the Spirit bringeth foorth his owne Mynde from it.
Vers. 6. As Hee sayeth also in another place, Thou art a Priest for ever, after the Order of Melchisedek.
HEE alleadgeth another place, more cleare.
THEN ▪ Howbeeit Trueth may bee proven from one place, yet it is needfull also, for the hearers cause, to alleadge moe places, till the hearer bee convinced.
Vers. 7. Who in the dayes of His flesh, when Hee had offered vp Prayers, and Supplications, with strong Crying, and Teares, vntounto Him that was able to saue Him from Death; and was heard, in that Hee feared.
HAving proven CHRIST'S Office, hee showeth his Exercyse of it, in offering for our sinnes a more precious Obla…ion than the typicall: Even himselfe, with Teares, to Death.
In these wordes, THEN, CHHIST is poyncted out vntounto vsus, 1. An High Priest, taken from amongst men: a verie true Man, of our substance; Flesh, of our flesh. 2. A Man, subject to the sinnelesse infirmities of our nature, as Griefe, Feare, Mourning. Death. 3. Having a set-tyme, during which hee was to beare these our infirmities, in the dayes of his flesh. 4. Exercysing his Priestlie Office in these his dayes, and offering his precious Teares, and Cryes, yea, his lyfe, for vsus. 5. One, who how-so-ever Feare was vponupon his holie Nature, yet knew hee should bee delivered from Death. 6. Who, as a Man, in confidence of delyverie, made Prayers to the Father. 7. Whose Prayers are not refused▪ but accepted, and heard, in our behalfe. 8. And, That these his Sufferinges were ended, with the dayes of his Humiliation.
1. These Actes of Feare, and Teares, &c. are the proper Actes of his humane nature.
THEN, 1. As the Divine Nature had its owne Actes, proper to it selfe, so had the humane Nature Actes, proper to it selfe also; and some Actes were common to both the Natures: So of Christ's Actes, some are divine, some humane; some are both divine and humane. 2. As Man, hee was vnable to beare our Burthen, or to helpe himselfe, and, therefore, behooved to hauehave the helpe of the Godhead. 3. Albeeit hee was God, in his owne person, yet as Man hee behooved to take our rowme, and place, and pray for Assistance, both as Cautioner for vsus, and Teacher of vsus: to giuegive vsus Example, how to behaue our selues in Straytes.
2. HEE feared Death, and offered Prayers, and Teares, and strong Cryes: Because, not onelie death temporall presented it selfe before him; but, which was more, the Curse of the Lawe, the Father's Wrath, for Sinne, duelie deserved by vsus, was sette in a Cuppe to his head, which should hauehave swallowed him vp for ever, if hee had not, by the worthinesse of his person, overcome it, and turned the eternall Wrath, and Curse due vntounto vsus, into a temporall Equivalent to himselfe. THEN, 1. The sense of GOD'S Wrath, whom will it not terrifye? since it wrought so on Christ. And Nature can not choose but feare▪ when Sense feeleth Wrath. 2. Felt Wrath, seemeth to threaten yet more, and worse: and, therefore, beside Feeling, doeth breede yet farther Feare. 3. The Curse of God due to our sinnes, virtuallie implying the deserved paynes of Hell, is more terrible than can bee tolde, and such as the creature can not choose but feare, and abhorre. 4. Christ's sufferinges were no phantasie, but verie earnest, vehement, and terrible. 5. No Weapon, nor Buckler agaynst Wrath, but fleeing to God, by Supplication, and Crying, and Teares.
3. Hee prayed to Him that was able to saue him, and was heard. THEN, 1. Albeit sense of Wrath seeth no out-gate; but blacke Feares are alwayes before it; yet Fayth, looking to God's Omnipotencie, seeth an out-gate. 2. Christ's Prayers in our behalfe, receaue no Repulse, but are heard. 3. Christ both died, and was saved from Death also, because it could not keepe dominion over him. So shall wee bee saved from Death, though wee die.
Vers. 8. Though Hee were a Sonne, yet learned Hee obedience, by the thinges which Hee suffered.
HEE remooveth the scandall of his Crosse, by showing the necessitie, and vse thereof. Albeit Hee was the Sonne, yet He learned obedience by those thinges which Hee suffered.
THEN, 1. In the tyme of Christ's deepest humiliation, the vnion betwixt his Godhead and Manhead was not loosed: hee remayned the Sonne of God still. 2. The Excellencie of his person exempted him not from suffering, having once taken on our debt. 3. Christ knewe what suffering was, before hee suffered: but hee knew not by experience, till hee actuallie suffered. 4. Christ's holie Lyfe, was a parte of his Obedience to the Father: but his Obedience in suffering for our sinnes, was Obedience in an higher degree. 5. To obey God by way of Action, is a common Lesson, to everie holie creature: but, that a sinnelesse, and holie person, should suffer for sinne, was a New Lesson, proper to Christ; a Practique which never passed▪ but in Christ's person onelie.
Vers. 9. And beeing made perfect, He became the Author of eternall Salvation, vntounto all them that obey Him.
1. THE Suffering of CHRIST is called his Perfection. THEN, 1. CHRIST though perfect in his person, yet hee wanted something, to make him perfect in his Office, till hee suffered: for hee could not satisfie the Father's Iustice, till hee suffered; nor yet could hee hauehave fellow-feeling from experience, of the miseries of his members. 2. After suffering Christ lacketh nothing that may pacifie God, or comfort and saue sinners.
2. The Fruite followeth. Beeing perfected, hee is become the Author of Salvation, to all that obey him. THEN, 1. The proper cause of our salvation, is to bee sought in Christ, perfected by suffering: not in anie one parte of his holinesse, or obedience in doing, or anie part of his suffering; but in him perfected, by his obedience, even to the death of the Crosse. VVee may take Comfort from, and make vse of, his holie Conception, Lyfe, and severall Vertues: but wee must remember▪ that his accomplished Obedience, in doing, and suffering, is our Ransome, joynctlie considered; and not anie particular Act looked on alone. 2. None should stumble at Christ's sufferinges, which perfected him in his Office, and lykewyse perfected our Ransome to the Father. 3. Christ felt the Bitternesse of his owne sufferinges himselfe: but wee got the sweete Fruite thereof; even Eternall Lyfe. 4. Onelie they who obey Christ, can clayme Title to the Purchase of Eternall Lyfe, by him. Nowe, these are they who obey him, who in vprightnesse of heart belieue in his promises, and ayme to drawe strength out of him, for newe obedience.
Vers. 10. Called of GOD, an High Priest, after the Order of Melchisedek.
HEE prooveth, that Christ is Author of Eternall Salvation, to his Followers, from the nature of his Priesthoode, which is Eternall: not after Aaron's Order, but Melchisedecke's. THEN,
The nature of Christ's Priesthoode, after Melchisedecke's Order, and the Father's authorizing him in the Office, is the Evidence of our Eternall salvation to bee had by him, with the Father's Approbation.
Vers. 11. Of Whome wee hauehave manie thinges to say, and harde to bee vttered, seeing yee are dull of hearing.
BEEING to speake more of this Mysterie, bee prepareth them, by checking their dullnesse; and advertising them, of the difficu…tie of expressing himselfe, because of the same. THEN,
1. Even the Children of GOD are not free of this Disease, of slownesse to conceaue Spirituall thinges aright. 2. The incapacitie of Auditors, will breede, even vntounto the best Preachers, difficultie of expressing their mynde. 3. Preachers should rebuke the dullnesse of people, to stirre them vp the more.
Vers. 12. For, when for the tyme yee ought to bee Teachers, yee hauehave neede that one teach you agayne which bee the first Principles of the Oracles of GOD; and are become such as hauehave need of Milk, and not of strong Meat.
1. HEE maketh their Fault the more, because by reason of tyme, they ought to hauehave beene Teachers: that is, both well grounded themselues, and labouring to informe others. THEN, 1. As wee hauehave had longer tyme to learne, so should wee make more progresse in knowledge. 2. As wee are rooted in knowledge our selues, so ought wee to communicate our knowledge▪ and informe others.
2. Hee calleth the Catechizing of the Ignorant, the Teaching the first Principles of the Oracles of GOD; and compareth it to the giving of Milke. THEN, 1. Catechizing of the rude and ignorant, is the first thing must bee done, for making sound Christians. 2. There is an order to bee kept, in bringing men vntounto knowledge: The first Principles, and fundamentall Doctrines, must first bee taught. 3. Nothing is to bee taught, for grounding men in Religion, but GOD'S Oracles; that which is in GOD'S Worde onlie. 4. The manner of teaching the Principles of Religion, should bee easie, and playne, as Milke for Children.
Vers. 13. For, everie one that vseth milke, is vnskillfull in the Word of Righteousnesse: For hee is a Babe.
HEE prooveth them to bee rude in knowledge, by the description of one weake in knowledge, whome hee calleth a Babe, vsing Milke, and vnskillfull in the Word of Righteousnesse: so called, because, how to bee righteous, is the Summe of the Doctrine of it.
THEN, 1. There are degrees of knowledge in Christianitie: Some are weake, lyke Babes; some, more instructed, & of full age. 2. All knowledge in Christianitie, is to bee reckoned by acquayntance with the Scripture, and Skill therein: Not by humane learning.
Vers. 14. But strong Meat belongeth to them that are of full age; even those who by reason of vse, hauehave their senses exercysed to discerne both good and evill.
1. HEE descrybeth the well-instructed Christian, by his Meate, and exercysed Senses. The Meate that hee is sitte for, is strong Meate: that is, more profound Doctrine.
THEN, 1. All the Scripture, and Doctrine frae it, is eyther Milke, or stronger Meate: but whether this, or that, yet, alwayes, it is Foode, fitte for nowrishment of mens soules. 2. Discretion must bee vsed by Teachers, to fitte their Teaching, as their people are advaunced for Milke, or stronger Meate; so as they may best bee fedde.
2. For the exercyse of his Senses, or Wittes, to discerne good or evill, hee hath it by vse habite, and frequent acquaynting himselfe with Scripture.
THEN, 1. The vse of the Scripture, and knowledge gotten thereby, is to discerne by it, what is good, what is evill; what is Trueth, what is Errour; what is right, what is wrong. 2. Though Scripture bee the Rule, yet not everie one can take it vp, or make right application of the Rule, to the poynct in hand. 3. To get a man's Wits exercysed, requyreth frequent vse of, and acquayntance with, the Scripture. And, without this haunting our mynde in the Scriptures, and observing the LORD'S Counsell therein, a man can not bee able, albeeit hee were versed in humane writs, to discerne false doctrine, from true.