An Exposition of Pauls Epistles, Letter 15 · Body of epistle · Chapter 2
The Summe of Chap. II.
FRom the former Doctrine hee inferreth; Seeing Christ is so glorious, let his Gospel bee stedfastly beleeved, Vers. 1. For if the disobedience of the Law, given by the Ministry of Angels, was punished▪ Vers. 2. Far more the disobedience of the Gospel, so gloriously confirmed, Vers. 3, 4. For Christ is greater than the Angels, even as Man, and hath all things in subjection to him, Vers. 5. As David witnesseth, speaking of elected men, with their Head, the Man Christ, Vers. 6, 7, 8. And, albeit wee see not that subjection yet fully accomplished, Vers. 8. Yet it is begun in Christs personal Exaltation. And, for his short humiliation, under the estate of Angels, by suffering, wee must not stumble: For, it is both glorious to himself, and profitable for us, Vers. 9. For, Gods glory required, that our salvation should be wrought by sufferings of the Mediatour, Ves. 10. And to this end hee behoved to be partaker of our Nature, as was foretold, Vers. 11, 12, 13. That hee might take on our due punishment; that is, Death, Vers. 14. And deliver his own from the fear thereof, Vers. 15. And herein wee have a priviledge above the Angels, in that hee took on our Nature, and not theirs, Vers. 16. And by his sufferings, a ground of so much greater comfort in him, Vers. 17, 18.
The Doctrine of Chap. II.
Vers. 1. Therefore, wee ought to give the more earnest heed to the things which wee have heard▪ lest at any time wee should let them slip.
1. THerefore, Wee ought to give heed, &c.] From the Excellency of Christs Person, bee urgeth the Belief of his Doctrine. Then, 1. CHRIST must be esteemed of, as becommeth the Excellency of his Person. 2. The way how CHRIST will be respected of us, is by respecting his Doctrine. And the Excellency of his Person, should procure our reverend receiving of his Word, and stedfast holding of it.
2. Hee will have us to take heed, lest wee should let it slip. The word is borrowed from rent and leaking Vessels, or sandy ground. Then, 1. The Gospel is a precious liquor, worthy to be well kept. And wee, of our selves, are as rent Vessels, ready to let it slip, when wee have heard it; or like sandy ground, which keepeth not the rain.
3. For this wee ought to give the more earnest heed.] Then, The Conscience of the worth of CHRIST, and his Gospel, and of our own unfitness to retain it, should sharpen our vigilancy, and attendance, to keep it: else wee will doubtless let it slip.
4. Hee saith not, lest shortly; but, lest at any time.] Then, It is not sufficient to beleeve the Word for a while, and for a while to remember it: but wee must gripe it so, as never to quit it by mis-regard, or misbeleef. For, Faith, and love of the Truth, is the good memory that specially hee requireth here.
Vers. 2. For, if the word spoken by Angels, was stedfast, and every transgression, and disobedience received a just recompence of reward.
1. Hee reasoneth from the Law spoken by Angels.] Then, The Angels were employed in giving of the Law, they did blow the Trumpet; they, from GOD, uttered the word to Moses.
2. The word spoken by them, was stedfast.] Then, What God delivereth by the Ministery of Messengers, is authorized, and ratified by GOD.
3. Every transgression was punished.] Then, The punishment of transgressors or his Law, is a proof of GODS authorizing the Doctrine.
4. Hee calleth the punishment a just Recompence.] Then, There is no evil befalleth sinners, more than they do deserve: None hath cause to complain of injustice.
Vers. 3. How shall wee escape, if wee neglect so great salvation, which, at the first, began to bee spoken by the Lord, and was confirmed unto us by them that heard him.
1. How shall wee escape?] The Apostle joyneth himself with them in the Threatning. Then, So should Preachers threaten their people, as willing to undergo the same punishment, except they flee the sin, for which they threaten others.
2. Hee reasoneth for the punishment of the Law-breaking, to prove the punishment of misbelieving the Gospel.] Then, 1. The not-embracing of the Gospel, is a greater sin, than the breach of the Law. The despising of forgiveness, is much worse than the making of the fault. 2. Examples of Judgement upon Transgressors of the Law, are evidences of greater Judgements to come on the misregarders of the Gospel.
3. Hee calleth the Gospel, so great a Salvation; because of the free Offer of Remission of sins, and eternal Life, in it. Then, The greatness of the benefit to bee gotten by the Gospel, aggravateth the sin of the misregarders of it.
4. Hee sayeth not, If wee reject, deny, or persecute the Gospel; but, if wee neglect.] Then, The neglect of the Doctrine of the Gospel, the careless receiving of it, the not studying to know it, is sufficient to draw down heavier judgements, than ever fell on the breakers of the Law; albeit a man bee not an Under-miner, or open Enemy to the Gospel.
5. Hee describeth the Gospel, to bee that Doctrine which Christ himself preached, and his Apostles from him. Then, wee are not bound to believe any more for Gospel, than that which is made clear unto us by his Apostles word. And the misregarding of other Doctrine, which is not conveyed so from him, falleth under the threatning.
6. Hee marketh the Apostles certainty, of what they have delivered unto us, in that they were ear-witnesses of his Doctrine. Then, The more certainty the Apostles had from Christ of their Doctrine, the surer is the ground-work of our belief, and the greater is the contempt done to Christ in their Message, by unbelief.
Vers. 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?
1. Hee saith, God bare witness to the Apostles Doctrine, by signs and wonders.
Then, 1. What the Apostles have spoken from Christ, they spake not alone, but God with them, witnessed with them. 2. The proper use of Miracles, and extraordinary Gifts powred out in the Apostolick times, was to testifie, that the Apostles Doctrine was Divine Truth. Those, then, must bee lying wonders, which are alledged for confirming any Doctrine beside theirs.
2. The distribution of the gifts of the Holy Ghost, was according to his own will; not as possibly the Apostles would have carved, either to themselves, or others, in the nature of the gift, or measure of it. Then, The Apostles were so employed in the working of Miracles, as it was evident, even then, that not they, but God was the worker of them, while hee was seen to follow his own will therein, and not mans carving, in distributing his gifts. And the more Gods over-ruling Will was seen in the miracles then, the more confirmation have wee of that Doctrine now.
Vers. 5. For, unto the Angels hath hee not put in subjection the World to come, whereof wee speak.
1. Hee calleth the World under the Kingdome of the Messias, The World to come: first to put a difference betwixt the estate of the World considered as under Sin, and under the Messias. For, as it is under sin, it is said of it, Old things are past away, 2 Cor. 5.17. Esa. 43.19. The creature is waxing old, and running to ruine. But under the Messias it is said of it, Behold, I make all things new, 2 Cor. 5.17. The creature is lifting up its head, and waiting for the day of liberation from …anity, and the manifestation of the Sons of God, Rom. 8.19. Then, The Kingdome of the Messias maketh another World, in effect, of that which was of old; changing the holding, and nature, and use of all things, to his Subject… ▪ For, a man, ere hee come in to Christ, is Gods enemy; and to him all things in the World are enemies, the Host and Souldiers of his dreadful Judge. But after a man is made Christs Subject, they turn all to bee his Friends, and his Fathers servants, working altogether for his good. That is another, and a new World indeed.
2. It is called the World to come; because, albeit this change began with the work of Grace, before Christ came, yet it was nothing in comparison of the World i… come, under the Messias. And, that which is now under the Gospel, is little or nothing, in comparison of that glorious change of the nature and use of all things, unto Christs Subjects, which is to bee revealed at his last coming. Then, whatsoever thing wee have hitherto found to our good, since wee knew Christ, it is but little to what shall bee: our World is but to come, 1 Cor. 15.19.
3. The World is put in subjection to Christ, that hee may dispose of it at his pleasure. Then, Christ is twice Soveraign Lord of the World: once, as Creator; again, as Mediator, in his Manhead, to make all the creatures in heaven and earth serve, nill they, will they, to farther the work of full Redemption, which hee hath undertaken.
4. Hee excludeth the Angels from this honour. Then, In Christs Kingdom the Angels are in subjection to Christ, for the good of his Subjects, no less than sheep and oxen, as the Psalm saith, and not to bee adored with him, as Soveraigns over us.
Vers. 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 thine hands.
1. Being to prove, by Scripture, his purpose, hee citeth neither Book, nor Chapter, but the words which are of the eighth Psalm, and fourth Verse. Then, The Apostle will have the Church so well acquainted with text of Scripture, that at the hearing of the words, they might know where it is written, though neither book nor verse were cited.
2. The Prophet looking on man, even on Christs manhead, wherein hee was humbled, hee wondereth to see mans nature so highly dignified, above all creatures. Then▪ 1. The baseness of mans natural being, compared with other more glorious creatures, maketh Gods love to us above all other creatures, so much the more wonderful. 2. Christs Humiliation and Exaltation, were both foreseen, and revealed by the Prophets.
Vers. 8. Thou hast put all things in subjection under his feet. For, in that hee put all in subjection under him, hee left nothing that is not put under him. But now wee see not yet all things put under him.
1. Hee proveth, that Angels are in subjection to Christ, because the text of the Psalm saith, All is put in subjection: and so neither Angels, nor other creatures, are excepted. Then, 1. For understanding of the meaning of Scripture, it is necessary to consider, not only what it saith expresly, but also what it sai…h by consequence of sound reason. 2. And whatsoever is rightly deduced by evidence of sound reason of the words of Scripture, is the meaning of the Scripture, as if it were spoken expresly.
2. H…e saith, There is nothing left that is not put under Christ. Then, Not good Angels only, but all Spirits, and all that they can do also, are subject to Christ; and hee can make them, nill they, will they, contribute to the furtherance of his own purpose, for the good of his Subjects, and hurt of his foes.
3. Because Christs enemies are still troubling his Kingdome, hee moveth a doubt, saying, Wee see not yet all things put under him. Then, 1. The troubles of Christs subjects, hinder the natural mind to perceive the Glory of Christs advancement. 2. Carnal reason, the Proctor of mis-belief, will admit no more of divine truth, than it is capable of, by sense.
Vers. 9. But wee see Iesus, who was made a little lower than the Angels, for the suffering of death crowned with Glory and Honour; that hee, by the Grace of God, should taste death for every man.
1. Hee answereth the doubt, saying, Wee see Jesus crowned with glory and honour: and so a course taken for putting all that oppose him, farther and farther under him. Then, 1. The subjection of all things to Christs Throne, cannot bee seen, but in the exaltation of his person. 2. When wee see his person exalted to such high dignity in heaven, it is easie to see him put all under that riseth up against him. 3. That which may bee taken up of Christ, partly by his word and doctrine, partly by his miraculous works, and extraordinary gifts of the Spirit, powred out upon the Primitive Church, partly by his ordinary and powerful working upon the souls of his own, since that time, unto this day, humbling and comforting, changing and reforming, mens hearts and lives: I say, these evidences of his Power, do make a spiritual eye, in a manner, to see Jesus, the worker of these works, crowned with glory and honour.
2. Hee meeteth another doubt, arising from the abasement of Christ in his sufferings and death, to which hee answereth in the words of the Psalm: first, that it was fore-told in that same Psalm, that hee was to bee made, for a little, lower than the Angels; to wit, by suffering of death. Then, 1. The Cross of Christ is a ready stumbling block for a carnal mind: else, what needed the removing of the scandal? 2. It is true indeed, Christ in his humiliation, was abased under the Angels, and emptied. 3. This abasement was but a little, and for a short time. 4. It was fore-told in the Psalm that speaketh of his Exaltation. 5. If wee look to the Scripture fore-telling, wee shall not stumble at Christs Humiliation.
3. Hee giveth a farther answer, by shewing the end of Christs Suffering, to bee for our cause, in the favour of God to us, That hee should, by the Grace of God, taste Death, for every one of us.
Then, 1. Christs suffering was not for his own deserving, but for ours; and therefore, should bee glorious in our eyes. 2. Every Believer, and Elect Soul, hath interest in that death of his: and so every man bound to love him, and magnifie him for it, and to apply the fruit of it to himself. 3. This death was but a tasting of death, because hee continued but a short time under it: for, his short suffering was so precious, that hee could not bee holden by the Sorrows of Death, but Death, for a little, was sufficient; and therefore, should diminish no mans estimation of him. 4. It was by the Grace of God that his Death, for a short, should stand for our Eternal: and therefore, gracious and glorious should these his sufferings bee esteemed by us.
Vers. 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.
1. Another reason of Christs Suffering. This way of our saving by Christs Sufferings, made for the Glory of God, and our good.
Then, When the reasons of Christs Death are seen, the scandal of his Cross ceaseth.
2. There is a work to do here, a great many of Sons to bee brought to glory.
Then, 1. All the Elect, and saved Souls, are in the rank of Children. 2. Albeit they bee few in comparison of the world, yet are they, many of them, all together. 3. There is not one of them all, who can go to Heaven, or Salvation, but by Christs leading and conduct.
3. The Captain of their Salvation must bee made perfect, through suffering. Then, 1. How perfect soever Christ be in himself, yet before his suffering hee lacked one thing, which his Office towards us, required; to wit, experimental suffering of such sorrows as his souldiers and followers are subject unto. 2. When his sufferings were ended, hee was perfectly fitted to comfort us, seeing hee found our sorrows in himself sometime.
4. Hee saith, It became God, for whom, and by whom, are all things, that the matter should bee so brought about. Then, 1. All things are for Gods Glory at the end: and so should the manner of our salvation bee also. 2. All things are by Gods Hand and Power brought about: and reason too, that hee dispose of the means of our salvation, as hee pleaseth. 3. This way became God most of any: It brought him greatest Glory, by the Shame, Sorrow, and Death, of one, to bring Glory, and Joy, and Life, to many.
Vers. 11. For both Hee that sanctifieth, and they who are sanctified, are all of one: For which cause hee is not ashamed to call them Brethren.
1. If any should further ask, how could hee die? or, how could Iustice accept him in our stead? Hee answereth, Because hee is one of our kind, and nature. Then, 1. There is a natural Band betwixt Christ and his Followers. They are of the same stock, of the same natural substance. 2. Christs natural Band with us, maketh him a direct entress to redeem us.
2. Hee calleth Christ, him that sanctifieth; and the Beleevers, they who are sanctified.]
Then, 1. The Band of Nature betwixt Christ and Men, is reckoned unto those onelyonly who are sanctified; with none other will Christ reckon Kindred. 2. Therefore they must study to Holiness, that would claim Kindred to Christ. 3. The sanctification which it behoveth us to have, must proceed from Christ: no holiness, until a man bee in him.
3. Hee saith, Christ is not ashamed to call the Sanctified, Brethren.] Then, 1. As Christ hath dimitted himself to our Nature, so also to the stiles of consanguinity with us. 2. Christ is as kindly affectioned to his Followers, as ever Brother was to another: hee will not misken his own, albeit unworthy. 3. That which may serve to our glory and comfort, Christ will think it no disgrace to himself.
Vers. 12. Saying, I will declare Thy Name unto my Brethren: In the midst of the Church will I sing praise unto Thee.
Hee proveth that hee calleth us Brethren, from Psal. 20. vers. 22. The Messias there, taketh upon him, to preach to men, and to praise the Father. Then, 1. With our Nature, Christ took on also the Yoke of the Exercises of Religion. 2. Hee joyneth with us, in the Discharge of them. 3. Hee is first in the Exercise: not onelyonly because hee discharged them in his own proper person; but also because still by his Spirit, where two, or three are gathered together in his Name, hee is in the midst of them; moving, and moderating, the Spirits of his own delectable Organs.
Vers. 13. And again, I will put my trust in him. And again, Behold, I, and the children which God hath given mee.
1. The next proof is from Psal. 18. Vers. 2. Where Christ under the type of David, promiseth to beleeve in the Father.
Then, 1. Christ is one of the number of Beleevers, one of the Covenant of Grace, confederate by Faith: and therefore, hee behoved to be a man to this end. 2. Then have wee, in the sense of our unbeleef, the comfort of the soundness and strength of Christs beleeving, as well as of his other Perfections.
2. The third proof is from Isa. 8.18. Wherein Christ, under the type of the Prophet Isaiah, presenteth himself with his chosen Children, before the Father. Then, 1. Christ is our Father also, and wee his Children. 2. Wee are given to him of the Father. 3. Wee are not presented before the Father, without our Mediatour Christ. 4. Christ, and wee his little ones, joyned together, and separated from the world, are a pleasant sight, for the Father to behold.
Vers. 14. Forasmuch, then as the Children are partakers of flesh and blood; Hee also Himself likewise took part of the same; that through death, Hee might destroy him that had the power of death; that is, the Devil.
1. Hee giveth further reasons of his Incarnation. And first, hee behoved by death to destroy the Devil, that had the power of death: and so behoved to bee a Man, that hee might dye.
Then, 1. Sinners without Christ, are under the sentence of death, temporal and eternal. 2. Satan hath power of Death, as the Burrio hath power over the Pit and Gallows, at death to take them away to torment, who are not delivered from his power. 3. Christ hath destroyed Satans power, and tyranny, in this point, in behalf of all his Elect, and true Beleevers. 4. The way how Christ hath overcome Satan, is by his own death, ransoming his own. 5. For as death behoved to bee the way, it behoved also Christ to bee a mortal man, as well as God, that hee might dye.
2. Again hee saith, Christ took part of flesh and blood with the Children: that is, with the Elect given to him.] Then, 1. Love to the Elect, made the Son of God come down, and make himself a Man also. 2. Christ in his humane Nature, is as kindly a Man, as any of the Elect; having flesh, and blood, and bones as well as wee. His flesh and blood is not onelyonly like to ours; but is a part of our substance; who is come of the same stock of Adam and Eve, as surely as ours: and not made either by Creation of nothing, or by trans-substantiation of some other things than our substance.
Vers. 15. And deliver them, who through fear of death, were all their life time subject to bondage.
Another fruit of Christs death, is the delivery of Beleevers, from the bondage of the fear of death▪ wherein they do lye before Beleef.
Then, 1. There is a natural fear of Death, and the Devil, and Hell, rooted in all men, alwaies: albeit not as yet felt, yet easily wakened. 2. This fear putteth men in bondage, that they dare not meditate on Death, or Gods Judgement, or Hell, as deserved by themselves. 3. Christs death delivereth his Subjects from the danger of this evil, and from the bondage of this fear also. 4. None but a Childe of Christ, can have solid and true courage against death: neither is there a free man in the world, except true Christians.
Vers. 16. For verily, Hee took not on Him the nature of Angels, But Hee took on him the seed of Abraham.
Hee insisteth in the Doctrine of Christs Incarnation, because it is the ground of all our comfort; and secludeth the Angels from such an honour, as wee have thereby. The Son of God took on him the seed of Abraham, and not the nature of Angels, saith the Apostle. Then, 1. Christ hath his proper subsistance, and being in himself▪ before the Incarnation, even his own Divine Nature, with personal properties existing: For hee is the Son of God, the second person of the God-head, before hee took on our nature. 2. Hee chose to assume our nature, for our delivery, and not the Angels nature, for delivery of such as were fallen of their kind. 3. The nature that hee taketh on, is mans very nature; the seed of Abraham. 4. Hee preventeth the personal subsistance of our nature; hee assumeth the seed of Abraham. 5. Hee maketh an Union of our nature, with his Divine Nature. 6. The way of making the Union, is Assumption, or Taking of our nature unto his own, whereby remaining the same which hee was before; to wit, The Son of God, hee joyneth our nature to himself; and becometh what hee was not before; to wit, The Son of Man. 7. Hee assumeth the seed of Abraham, that hee may be known to be no other, but the same Messias, which was promised by the Prophets, to the Fathers. 8. When hee hath assumed Mans Nature, to His own Divine Nature, Hee remaineth the same Hee that Hee was before, still one person. So Christ Jesus is the promised Messias; the second person of the God-head; very God from everlasting, and very Man since the conception of the Virgin Mary: before his Incarnation, having onelyonly his own Divine Nature in his person; but now since that time, having our Nature also, personally united with his Divine Nature, so to remain, both God and Man in one person, for our good, for ever.
Vers. 17. Wherefore, in all things, it behoved Him to be made like unto His Brethren; that Hee might be a merciful and faithful High Priest, in things pertaining to God; to make reconciliation for the sins of the people.
Hee concludeth, That Christ behoved to partake both of our nature and punishment, or misery, that wee might receive the more good of Him.
1. First, Hee saith, Hee behoved to be like his Brethren in all things: that is, for substance of nature, for natural properties, for sinless infirmities, for fellowship in temptations, and miseries, and in all things whatsoever our good did require his making like unto us. Then, 1. They who imagine, and worship a Christ, not like to us in all these things, wherein the Scripture pronounceth him like unto us, do mistake the true Christ, and worship a false. 2. It is very necessary that wee conceive rightly of Christs person, seeing the Scripture doth press the knowledge thereof upon us, so particularly.
2. Hee sheweth the end of his conforming himself unto us, to be, That hee might be a faithful and merciful High Priest. Then, 1. As Christ took on our nature; so in our nature, hee took on a special Office of Priest-hood, to do us good. 2. In this his Office, hee is faithful, and will neglect nothing, night nor day, that may help us. 3. In our slips, and over-sights, hee will bee merciful unto us. 4. Seeing hee hath conformed himself to us for this end, wee may take his communion of nature, and miseries, with us, for a Pawn and pledge▪ to assure us, that hee will both pitty and help us.
3. The extent of his Priest-hood, hee maketh in general, to be, in all things pertaining to God; and, in special, To make Reconciliation for the sins of the people. Then, 1. If God have any thing to do with us, any Direction, or Comfort▪ or Blessing, to bestow upon us, it must come by our High Priest, Jesus, unto us. 2. If hee command us in any thing▪ or be to make covenant with us, or have controversie to debate with us, our High-Priest will answer for us. 3. If wee have any thing to do with God, to seek any good thing of him, or deprecate any evil, or to offer any Offering, of Praise, or Service, Christs Office stretcheth it self to all this, to do for us. 4. In special▪ as our sins daily deserve, and provoke Gods anger▪ so doth Christs Priest-hood pacifie Gods wrath, and work Reconciliation to us.
Vers. 18. For, in that Hee Himself hath suffered, being tempted, Hee is able to succour them that are tempted.
1. Hee sheweth Christs experience, to be both of sufferings, and temptations; that whether of the two annoy us, wee may get comfort for either, or both, from him.
Then, 1. There are two Evils, which attend the Children of God, to annoy them; to wit, Troubles, and Sin; or, Sin, and Misery. 2. Christ hath experience, albeit not of Sin, in his own person; yet of temptation to sin, and of suffering of trouble.
2. Hee applieth the Comfort, expresly to the tempted. Then, 1. Men in trouble have need of comfort, and relief; but men under temptation to sin, much more. 2. Yea, sin, and temptation to sin is more grievous to a true Childe of God, when hee seeth matters rightly, than any trouble. 3. No bearing out under tryals, or standing in temptations, but by succour and help from Christ. 4. Christs experience of temptation, may assure us, both of his ability and willingness, to succour such as seek relief from him, in this case.