A Paraphrase on the New Testament, Hebrews · Chapter 2
CHAP. II.
THerefore we ought to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould let them ſlip.
1. Therefore we that have heard the Goſpel of Chriſt, and ſpecially who have profeſſed to receive it, ſhould with great earneſtneſs ſet our minds and hearts unto it, leſt by negligence or unbelief, we ſhould loſe what we have heard, and be as leaking Veſſels, and be loſt our ſelves.
2. For if the word ſpoken by angels was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence of reward:
2. For if the Law which God delivered to Moſes, by the miniſtry of the voice and appearance of Angels, was yet firm and ſure, and every ſin againſt it, and threatned by it, was puniſhed.
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 him, 4. God alſo bearing them witneſs, both with ſigns and wonders, and with divers miracles, and gifts of the holy Ghoſt, according to his own will?
3, 4. Much leſs ſhall we eſcape, if we neglect this far greater Salvation, and more excellent manifeſtation of the Will of God; even that Goſpel which Chriſt firſt preacht himſelf, and thoſe that heard him confirmed by their teſtimony and preaching; God alſo confirming to us their teſtimony from Heaven, by many ſuch ſigns and wonderful works, and with many ſorts of miracles or acts of Power, and diſtributions of the Holy Ghoſt to others when they believed, as were a certain proof of God's atteſtation, and the approbation of his own Will.
Note, That here we have the true evidence of the truth of the Goſpel, on which Believers may build their faith.
5. For unto angels hath he not put in ſubjection the world to come, whereof we ſpeak:
5. God hath not made Angels the Soveraigns of the World to come, and put the Kingdom of Glory ſo under them, that all muſt be their Subjects.
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.
6, 7, 8. But the Pſalm is ultimately to be underſtood of Chriſt and his Church, which ſaith, What is man, &c. Though Chriſt was a while on Earth, in a ſtate of Humiliation, below Angels us to the Fleſh; yet it was in order to the Glory, and victorious Power of his Kingdom.
8. For in that he put all in ſubjection under him, he left nothing that is not put under him. But now we ſee not yet all things put under him.
8. By this it is ſure that all things are to be ſubdued to Chriſt, though yet we ſee it not done.
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.
9. But we ſee that Jeſus, who was made lower than Angels, for and in his ſtate of Humiliation and Crucifixion, is already aſcended up into Heaven, where he is crowned with Glory. And as his death was ſuffered in the common nature of Man, and the ſins of all men had a cauſal hand in it, and it was by God's Grace the purchaſing Cauſe of the conditional Covenant of Grace, and of all the good that men receive, ſo he dyed to bring Man to Glory with himſelf. And therefore that Text may well be underſtood of the advancement of Man, both in Chriſt, and his Church, that ſhall be advanced by him.
10. For it became him, for whom are all things, and by whom are all things, in bringing many ſons unto glory, to make the captain of their ſalvation perfect through ſufferings.
10. For it ſeemed meet to the God of Wiſdom, for whom, and by whom all things are, to make Chriſt the Captain of their Salvation, a perfect performer of his Saving-Office, and to obtain his own Glory in heavenly Perfection by the way of ſuffering, and to bring all God's adopted Sons to Glory by the Merit of it, and by following him in the ſame ſuffering way.
11. For both he that ſanctifieth, and they who are ſanctified, are 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.
11, 12, 13. And that it is in and by Chriſt, that Humane Nature is advanced, as the Pſal. 8. ſaith, is proved by the Union that is between Chriſt and us. He that ſanctifieth us, and we that are ſanctified are of the ſame Humane Nature, and are as one Body: And therefore, as we muſt ſuffer with him, we ſhall reign with him. Therefore in the Texts that, under other typical perſons, ſpeak of Chriſt, he calls us his Brethren, and Children given him, to whoſe truſt we are committed.
14, 15. 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: And deliver them, who through fear of death, were all their life time ſubject to bondage.
14, 15. And that he might bring us to Glory with him, as we have fleſh and blood, he would firſt be ſo far made one with us, as to take alſo fleſh and blood, that he might be capable of ſuffering and dying for us; and ſo, by undergoing death, which we by ſin had brought our ſelves under, and by riſing from the Dead, he might conquer Satan and Death, and deſtroy his Kingdom and Power of Death, which he had obtained by conquering Man by his Temptations, and by God's letting him be the Executioner, where he had been the conquering Tempter; and ſo that Chriſt might deliver the Faithful by his Conqueſt of Satan and Death, from continuance under Death, and from the danger of Hell, and from the ſlaviſh fear of both (Death temporal and everlaſting;) who elſe, by their guilt, and liableneſs to both theſe, muſt be all their life time in bondage, both by their danger and their fears.
16. For verily he took not on him the nature of angels: but he took on him the ſeed of Abraham.
16. For it is not Angels that he took hold of, or whoſe Natures he aſſumed, and came to ſave; but he took on him the Nature of Man, the Seed of Abraham, to ſave Man.
17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high prieſt, in things pertaining to God, to make reconciliation for the ſins of the people.
17. So that he muſt be in all things like Man, whom he would ſave, that he might be fit for his undertaken Office, to be an High Prieſt for us to Godward, and to be merciful and faithful therein, to make Reconciliation for our ſins.
18. For in that he himſelf hath ſuffered, being tempted, he is able to ſuccour them that are tempted.
18. For he himſelf having been tempted and tryed by Sufferings, and having overcome them all, he is now more meet to be a Compaſſionate Helper, the Example, the Teacher, and the Truſt of them that muſt follow him through temptations; and by his Merit and Victory, hath obtained power to deliver them.