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here acquaints the Hebrews to what end he insisted on these things, that by the consideration of them they might be constant and persevering in the gospel faith and worship.

Let us improve this verse, which begins an applica tion of the doctrine before stated, by

I. Explaining the several parts of it.

And II. Making some observations upon them.

$2. (I.) "Wherefore, holy brethren." The first word (obev) wherefore, respects that which went before. Wherefore, or seeing, that he of whom I speak is so excellent, and so highly exalted above all; and that his being humbled for a season was for the benefit and unspeakable advantage of the church, it cannot but be your duty to consider both what he is in himself, and what he is to us. His grand design is to press upon them his general exhortation to constancy and perseverance in their profession of the gospel; and an intermediate duty subservient to this design is, their diligent consideration of Jesus Christ.

This term of relation, (adeλo) "brethren," is variously used in scripture; for, beside the strict acceptation, it is taken more largely for near kinsmen, and even for all the branches of one common stock, though a whole nation; and sometimes it expresseth a joint profession of the same religion, on which account the Jews called themselves "brethren" all the world over, Acts xxviii, 21; as also a spiritual relation, having one Father, and being of one family, "All ye are brethren, and one is your Father which is in heaven," Matt. xxiii, 8,9. I am apt to think, that in the use of this expression to the Jews, the apostle had respect to that brotherhood which they had among themselves in their ancient church state; but principally their new rela

tion in Christ, which farther appears from the annexed compellation "Holy."

This word (yo) "holy," is the usual epithet wherewith our apostle honors and adorns believers. He accounted them "holy," as possessed of real sanctification, and as being called by an holy calling; whereby he manifested his high regard and tender affection for them. Besides, by this endearing treatment, he gives them the greatest evidence of his sincerity in dealing with them; for how could they fear that he would arbitrarily impose any thing on persons whom he honored as holy, and loved as brethren?

§3. He next describes them from their "calling;" "partakers (KAσEWS ETрavis) of the heavenly calling." And he calls the vocation "heavenly," from the fountain and principal cause of it, even "the Father who is in heaven;" for as our election, so our calling is in an especial manner ascribed to him; for no man can come to the Son, unless the Father draw him. Again, it is so called in respect of the means whereby this calling is wrought, the word and spirit, which are both "from above;" as also the end, which is to heaven and heavenly things, wherein lies the hope of our calling.

The apostle moreover, assigns to these Hebrews a participation; (peloxo) "partakers of the heavenly calling." And this he doth, that he might manifest wherein their great privilege consisted. They were apt to boast of the privileges they enjoyed in their Judaism, which indeed were great, but they are all of no esteem in comparison of what they had now obtained by the grace of Jesus Christ. On the other hand, he insinuates that they were not to make an enclosure of this privilege, like those wherewith they had been formerly entrusted, the Gentiles being now fellow-heirs with them in this heavenly calling. Hence he both.

declares his own communion with them in that great privilege, and reminds them of their duty thence resulting. Being partakers of this calling and access to Christ, it must needs be their duty diligently to consider him.

§4. (Kalavoncale) "Consider the apostle and high priest of our profession, Christ Jesus." The words may be read either, Consider Christ Jesus, the apostle and high priest of our profession; and so the person of Christ is placed as the immediate object, and the other words are added only as a description of him by his offices: or, Consider the apostle and high priest of our profession, Christ Jesus; and then the apostle and high priest of our profession are the proper objects of consideration, and the name added doth but notify the individual person who was invested with those offices. The original word (alavoɛw) denotes "a diligent intention of mind," or, "to set the mind diligently to mark and consider, so as to understand the thing considered." Hereby he seems to intimate, that they had not sufficiently adverted to the nature and quality of the person and offices of Christ, and for that reason were kept in the entanglements of Judaism; therefore he exhorts them to fix their minds for a diligent, rational, spiritual consideration of the sublime subject.

Christ is here said to be (Tov Tolokov) "the apostle of our profession." An apostle is "one sent;" a legate, ambassador, or public messenger; and the Messiah is one sent of God, sent upon his all-important errand to the children of men. And because God had promised from the beginning thus to send him hence, "he whom God would send," or (8 epopevos) "he that was to come," became a periphrasis or principal notation of him. Two things are then included in this expression, or title: first, the authority he had for his work; he

came not of himself, but was sent of God the Father; and therefore spake in his name. Secondly, his work in itself, which was to reveal the will of the Father to men; to declare the Father himself, his name, and the mystery of his grace. It is therefore a title of honor as well as of office that is here given him.

Hereunto is added (TOV PIEPER) "the high priest." Both offices meet in one; as the kingdom and priesthood are also promised, Zech. vi, 13. Both the Hebrews and we are now to look for all in him. These offices of old were in several persons; Moses was the apostle or ambassador of God to declare his will and law to the people, and Aaron was the high priest to minister in the worship of God. This was the poverty of types, that no one person could so much as represent the work between God and the church. To manifest, therefore, to the Hebrews how Christ hath the pre-eminence in all things, he instructs them, that both the offices, that of an apostle, which of old was executed by Moses, and that of the high priesthood committed unto Aaron, were vested in him alone; intending afterwards to evince how far he excelled them both, and how excellent were his offices in comparison of theirs, though they bore the same name.

The limitation adjoined is (της ὁμολογίας ήμων) “of our profession." The words may be taken either objectively and passively, the apostle and high priest whom we profess; or actively, denoting the author of our profession, the apostle and high priest who hath revealed and declared the faith which we profess, the religion which we own, and therein exerciseth in his own person the office of the priesthood. And Christ is the apostle of this profession, as he brought life and immortality to light by the gospel, teaching and instructing us in the whole will of God, as Moses did 36

VOL. II.

the Jews. He is also the high priest of our profession, inasmuch as he himself offered the one and the only sacrifice, which in our religion we own and profess; and continues alone to perform the whole office of a priest therein, as Aaron and his successors did in that of the Jews. It belonged not to the office of the high priest to institute and appoint any thing in the worship of God, but only to execute his own duty, in offering sacrifices, and interceding for the people. So the Lord Jesus Christ, who, as the apostle of our profession, instituted the whole worship of God as our high priest, only offers the sacrifice of the church, and intercedes for the people.

§5. "Who was faithful to him that appointed him, as also Moses was faithful in all his house." The sacred penman entering upon a comparison between Moses and Christ, as he was the apostle of God, or one sent by him to reveal his will; he recommends him to the faith of the Hebrews under the principal qualification of a person in that office: "he was faithful;" and this being a term of relation, he farther describes it by its respect to that act of God whereunto it answered; "to him that appointed him:" and then in general he expresseth the comparison intended by naming the person with whom he is compared, “even as Moses;" and the subject of his employment, the "whole house of God."

§6. The chief qualification of an apostle, or an ambassador, is, that he be "faithful." God's apostle is the chief steward, or dispenser of his mysteries: and it is principally required in stewards, that a man be found faithful. Now the fidelity of a legate, ambassador, or apostle, consists principally in the full declaration of the mind and will of him who sent him, as to those ends for which he is sent. Faithfulness respects trust.

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