A Paraphrase on the New Testament, Hebrews · Chapter 5
CHAP. V.
1. FOR every high prieſt taken from among men, is ordrained for men in things pertaining to God, that he may offer both gifts and ſacrifices for ſins.
1. For among men, the High Prieſt that is one of them, is a perſon conſecrated to officiate for them Godwards, or in things of their concernment towards God, ſpecially in offering Gifts and Sacrifices for ſin.
2. Who can have compaſſion on the ignorant, and on them that are out of the way, for that he himſelf alſo is compaſſed with infirmity.
2. Who can the more compaſſionately offer for thoſe ſins of ignorance, errour and weakneſs, which the Law alloweth Sacrifice for, as being liable to infirmity himſelf.
3. And by reaſon hereof he ought, as for the people, ſo alſo for himſelf, to offer for ſins.
3. And being liable to ſin himſelf, he muſt offer for his own ſin as well as theirs.
4. And no man taketh this honour unto himſelf, but he that is called of God, as was Aaron.
4. And ſo Sacred an Office was not to be invaded by Uſurpers, without God's call, for by it Aaron was made Prieſt.
5. So alſo Chriſt glorified not himſelf to be made an high prieſt: but he that ſaid unto him, Thou art my Son, to day have I begotten thee.
5. And Chriſt uſurped not this honour, but God gave it him, who ſaid, Thou art my Son, &c.
6. As he ſaith alſo in another place, Thou art a prieſt for ever after the order of Melchiſedec.
6. And Pſal. 110. he ſaith, Thou art, &c. Thou art a King and Prieſt, as Melchiſedec was, and that for ever.
7. Who in the days of his fleſh, when he had offered up prayers and ſupplications, with ſtrong crying and tears, unto him that was able to ſave him from death, and was heard, in that he feared:
7. Who in the Garden, and on the Croſs, when he had offered Prayers with Agony, ſweating like Water and Blood, and cryed out on the Croſs, [Why haſt thou forſaken me?] to him that could have prevented his death, and all the pains which he feared (not with any ſinful diſtruſt in God, nor any oppoſition to his Fathers Will, but from that ſtrong averſation to ſuffering and death as ſuch, which is a property of Humane Nature, and did conſiſt with a full ſubmiſſion to his Fathers Will, and conſent to be a Sacrifice for us:) and he was heard in that he feared, though he muſt firſt ſuffer before he was raiſed.
8. Though he were a Son, yet learned he obedience, by the things which he ſuffered:
8. Though he was a Son, (and ſinleſs) yet did he by his ſuffering, experimentally know and ſhew what it is to obey at the deareſt ra…e, as abſolutely ſubject to the Will of God.
9. And being made perfect, he became the author of eternal ſalvation unto all them that obey him,
9. And being conſummate, or made by the perfection of his performed part on Earth, a perfect Redeemer, he is in the fulneſs of Power in Heaven become the Author of Eternal Salvation, by Interceſſion, Pardon, Communication of his Spirit, and by actual Glorification, to all that hearken to him, and obey him.
Note 1. That theſe Texts do not intimate any privative imperfection in Chriſt's Knowledge or Obedience, or any qualification before; but a negative imperfection cannot be denyed to his Humane Nature. As Adam new made knew not all ſenſible Objects remote, as he did when they came before his ſenſes; ſo Chriſt in his Infancy, and in the Stable at Bethlehem, muſt not be ſuppoſed to know as man, all that after he knew: Yea himſelf ſaith, that after he knew not the day and hour, &c. ſo he had no ſenſible experimental knowledge of paſſive Obedience before. 2. He is ſaid to be made perfect in two reſpects. 1. In the perfect performance of his Work on Earth; as any undertaker is called perfect when he hath perfected his undertaking. 2. In his own perfection in Heaven. 3. Obeying Chriſt is part of the condition of final Juſtification and Salvation.
10, 11. Called of God an high prieſt after the order of Melchiſedec: Of whom we have many things to ſay, and hard to be uttered, ſeeing ye are dull of hearing.
10, 11. Of which Prieſthood of Chriſt, as compared to Melchiſedec, we have much to ſay, which it is not eaſie to make intelligible by words, to thoſe that are ſo unprepared, as you are, by ignorance, and a dull and ſlow underſtanding.
Note 1. All great Scripture Truths be not equally eaſie to be underſtood.
2. It is the incapacity of hearers, through dulneſs and want of preparatory knowledge, which maketh Scripture and Teaching not underſtood.
3. It is no uncharitable diſhonouring of profeſſed Chriſtians, but an undeniable thing, to ſay, that great numbers of them are dull hearers, and by ignorance uncapable at the preſent of hard things.
12. For when for the time ye ought to be teachers, ye have need that one teach you again which be the firſt principles of the oracles of God, and are become ſuch as have need of milk, and not of ſtrong meat.
Note 1. Men ought to grow in knowledge, according to the time they have to learn. 2. Many after long Teaching are ignorant, and muſt be taught again the ſame things which they have long ago heard. 3. God's Oracles have Principles which muſt be firſt learnt.
13. For every one that uſeth milk, is unskilful in the word of righteouſneſs: for he is a babe. 14. But ſtrong meat belongeth to them that are of full age; even thoſe who by reaſon of uſe have their ſenſes exerciſed to diſcern both good and evil.
13, 14. Milk is the dyet for Babes, and plain things for young and dull Chriſtians; harder things will but hurt them: Theſe are for them that by long ſtudy and practice have got preparatory knowledge, and a habit of quick, clear, and ſound diſcerning Truth and Errour, Good and Evil.
Note 1. People muſt be taught but according to their capacity. 2. Harder things in Divinity muſt be taught them that have learned the eaſier, and are fit for them. But by [hard things] is not meant unneceſſary curioſities of humane Arts, nor unprofitable, words, or triffling controverſies; But 1. A more clear, diſtinct and ſatisfying knowledge of the Evidence of the truth and ſenſe of the Eſſentials. 2. A more orderly knowledge of their method and mutual dependance as one Syſteme, that as in a Table or Scheme we may ſet each member in its proper place. 3. A more extenſive knowledge of the uſeful conſequences of the Eſſentials and Principles.