THE EPISTLE TO THE HEBREW S. As touching the author and penman of this Epistle to the Hebrews, there have been many and various opinions: some have supposed it written by St. Luke, others by Barnabas, or Clemens, but most by St. Paul, which they attempt to prove from chap. xiii. 23. “Know ye that our brother Timothy is set at liberty," because it is customary with St. Paul, when he writes epistles, to call Timothy his brother, 2 Cor. i. I. Coloss. i. 1. And also from the words of St. Peter, 2 Pet. iii. 15. "As our dear brother Paul hath written unto you in all his epistles." Whence it is evident, that the apostle Paul had writ to them, to whom St. Peter was then writing; that is, to the believing Jews in general, and to those of the dispersion in particular. But since we are assured that the Spirit of God did indite the book, we need not be over-solicitous to find out whose hand it was that held the pen. The persons to whom this Epistle is directed, are styled Hebrews; that is, the believing Jews converted to christianity, chiefly those that inhabited Judea, and in and about Jerusalem: who though they had embraced the gospel, yet they adhered to the Mosaic rites and Jewish ceremonies, joining them with christianity, as necessary to salvation. Now for this bare profession of christianity, they were exposed to a bitter persecution by the unbelieving Jews. Our apostle therefore, justly fearing lest their sufferings for christianity should occasion their apostasy from it, writes this Epistle to establish and confirm them in their holy profession, by acquainting them with the sad and fatal consequences of a ruinous apostasy, and the fruitlessness of former sufferings, without a resolute perseverance in the christian faith, and patience under all tribulations. That St. Paul did not prefix his name to this Epistle, as he did to others, the reason supposed is this, because he was the apostle of the Gentiles, and not of the circumcision, or of the Jews; and his name not being over-acceptable to them, he sets it not at the front of this Epistle, lest the sight of it should have prejudiced the Jews, and taken them off from duly weighing and considering the weighty matters which he wrote about. The general scope and design of this Epistle is, to inform the Hebrews, that the gospel ministry, or dis. pensation, under the New Testament by Jesus Christ, far surpasseth, and transcendantly excelleth, the ministry of the Old Testament under Moses and the prophets; and to prove, that Christ was greater than the angels, a greater person and lawgiver than Moses, a greater priest than Aaron, a greater prince than Melchizedek; and that the Levitical priesthood, and Old Covenant, were to give place to Christ our great High-priest, and to the New Covenant established upon better promises. CHAP. I. In the first chapter of this epistle, the proofs of the eternal deity of Jesus Christ are produced with such clear evidence of scripture light, that only a veiled beart, or obstinate infidelity, can resist. And the medium which the inspired penman makes use of is, the comparing Christ with the angels, (the glory and beauty of the creation,) and showing that he is infinitely dignified above them: and that religious adoration is due unto him from them, even from the angels of the highest order, ver. 6." Let all the angels of God worship him." But this will most evidently appear by a particn lar explication of the several parts and verses of this chapter, in which our apostle thus speaks: GOD, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, Our apostle intending here a comparison between the law and the gospel, shows first wherein they both agree, and next wherein they differ. They agree (first) in this, That God was the author of them both: both law and gospel received their original from God himself: and God the Father, by way of eminency, was the peculiar author both of law and gospel. God, that God who spake in times past by the prophets, hath in these last days spoken unto us by his Son. Observe, 2. The difference between the law and gospel, with respect to the manner of their revelation. The revelation of the will of God under the law, was, 1. At sundry times: before the flood, by Enoch and Noah; after the flood, by Abraham, by Jacob, by Moses, and all the prophets. 2. In divers manners; sometimes by a lively voice, sometimes by dreams and visions, sometimes by inspiration and immediate revelations, sometimes by Urim and Thummim, sometimes by signs from heaven. 3. The revelation of the law was made of old, formerly, in times past; this of the gospel was made in 2 P 2 these last days. 4. That was made to the fathers, this to us. 5. That revelation was made by the prophets, this by the Son, Jesus Christ. From the whole learn, 1, That Almighty God did not leave the world only to the light of nature, and to know him barely by his works of creation; but bestowed upon them the invaluable blessing of supernatural revelation, thereby to bring mankind to the clearer knowledge of their duty. Learn, 2. That the revelation which God was pleased to make of himself, his mind and will, was gradual, and by part, not all at one time, and in one manner, but at sundry times, and in divers manners. Learn, 3. That the gospel dispensation is the most perfect revelation of the will of God, which God ever did or ever will make to the sons of men. Learn, 4. That as it is a perfect, so likewise a final, revelation of God's mind and will to a lost world a farther discovery of the mind of God for man's salvation is not to be expect ed: the gospel is the last effort which the divine mercy and goodness will make upon mankind, in order to eternal happiness; herein God has spoken to us by his Son: and if we will not hear him, he will speak no more, we must expect no other; he can send no greater prophet, no dearer person, to us than his own Son; and as he can send no greater, so will he send no other for if we despise him, whom will we reverence? Now the dignity of this person our apostle proceeds in this and the next verse to describe. : -Whom he hath appointed heir of all things, by whom also he made the worlds; The title of heir, which is here given to Christ, setteth out his dignity and dominion, together with the right he has to both; namely, that of the Sonship; for what is an heir but his father's successor ? Christ, as a Son, being heir of all things, imports that he is Lord of all, and has a sovereign empire and dominion over all persons and things, over all angels and men, whether living or dead. Learn hence, That God the Father has given and granted unto Christ his Son, as mediator and head of his church, a sovereign power and authority over all persons and things, both in heaven and in earth, to be disposed of by him at his pleasure, and according to the sovereign purpose of his will: Whom he hath appointed heir of all things. -By whom also he made the worlds; By whom, not for whom, as the Socinians would suggest; the word signifies the efficient, not the final cause, according to Coloss. 1. 16, 17. By him were all things created, and by him all things consist. And by him not as an instrument or created cause, for then must he be created by himself, seeing all things were made by him, and nothing made without him, John i. 3. But as the principal efficient cause, according to St. John v. 19. Whatsoever the Father doeth, that doeth also the Son likewise. The Father doth all by the Son, and the Son doth all from the Father. And by making the worlds, we are to understand his forming of the old world, not his reforming of the new; for if so, the apostles might be said to make the worlds, as well as Christ, because they had a principal hand in converting and reforming the world. But by the worlds here, understand the visible and material worlds, all things in heaven and earth, which were made by Christ, not as a subordinate instrument, but as a primary and principal agent; which sets forth the omnipotent power of Christ, and consequently proves him to be truly and really God. Learn hence, That the Lord Jesus Christ, by making the world, and all things therein, by his own immediate power, has given a full and ample demonstration of his divinity, or being essentially and really God. 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Our apostle here proceeds in describing the divinity of Christ's person, by whoin the Father has made known his will to us under the gospel. He declares, 1. What he is. 2. What he does, or did. 3. The consequent of both, or what he now enjoy. eth. Observe, 1. Our apostle declares who and what Christ was and is, namely, the brightness of his Father's glory, and the express image of his person. As the brightness of the sun is of the same nature with the sun, and of as long continuance as the sun, and cannot be separated from the sun; and yet the sun, and the brightness of the sun, are really distinct each from other. In like manner the Father and the Son are of one and the same essence, coeternal and inseparable, yet the person of the one is distinct from the other. And as the sun communicates its light and influence to us by its beams, so doth God communicate his goodness, and manifest himself to us by Jesus Christ. Learn hence, That the Son is of the same essence with the Father, yet a person really distinct from the Father, and all the incomprehensible glory of the Father brightly shines forth in Christ his Son. of all things by the word of his power, do prove him truly and really God. Observe, 3. A further evidence and proof of the divinity of Christ, produced here by our apostle: as he made the world by his omnipotent power, and upholds it by his wonderful providence, so he redeemed it by his blood, He by himself purged our sins. He that made the heavens, bowed the heavens, and came down from heaven, and became a sacrifice for sin on earth, and by himself alone, by himself without a partner, by himself without a comforter, expiated the guilt of sin, and satisfied the justice of God for sin, suffering as he was man, and satisfying as he was God: Who -And the express image of his by himself purged our sins. Learn hence, person, That is, the express character of God the Father's person, his natural image, and es sential likeness; all the perfections shining forth in God the Father, are substantially in Christ the Son: is the Father eternal, omnipotent, omniscient, omnipresent; so is the Son, whose character he is, whose resemblance and image he bears: John x. 38. The Father is in me, and I in him; the same essential properties and nature being in each person, by virtue thereof their persons are said to be in each other. All the glorious perfections of the nature of God do belong unto, and dwell in the person of, the Son of God. Observe, 2. Our apostle having declared what Christ is, next declares what he does: namely, that he upholdeth all things by the word of his power; that is, he exerts and puts forth the same omnipotent power in the work of preservation, which he did in the work of creation, keeping it from sinking into its original chaos of confusion. This work of conservation, say some, is a greater act of omnipotency than that of creation; by the former, all things were brought out of nothing, by the latter, they are preserved from returning into nothing, which their own nature, and their perpetual conflict by contrariety of qualities, would necessarily precipitate them into. Learn hence, 1. That such is the nature and condition of the universe, that it cannot subsist one moment without continual support; such is the dependent condition of the whole creation. Learn, 2. That our Lord Jesus Christ has the weight of the whole creation upon his hand, he upholdeth what himself created; and as well his upholding as creating, his conservation as well as creation that so great was the work of expiation of sin, that it could no otherwise be really effected and accomplished, than by the sacrifice and satisfaction of Christ, who was truly and really God. Observe, 4. The consequent of all that Christ did, or his glorious condition after his humiliation : having purged our sins, he sat down on the right hand of the Majesty on high: that is, God the Father clothed him with the highest honour, and endowed him with the greatest power, that heaven itself could afford the right hand is the place both of dignity and honour, and also of superiority and power; Christ's sitting at God's right hand imports his exaltation to the highest authority and most supreme_dominion. Learn hence, That when our Lord Jesus Christ had finished his sufferings upon earth, he was placed in the seat of the highest honour and authority, at the right hand of God his Father, in heaven, even to be the object of adoration both to angels and men, as the following verses declare, in which our apostle thus speaks. 4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. of the angels said he at any time, 5 For unto which Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? 6 And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him. In the foregoing verses, a comparison was made between Christ and the prophets, here between Christ and the angels, and the preference and pre-eminency is given to him above them all. Angels were very glorious creatures, employed by God in giving the law; but Christ, whom God the Father employed in the dispensation of the gospel, is far superior to them, and has an excellency above them. 1. A more excellent name, they being called ministers or servants, he styled a Son. 2. A more excellent nature, his being a divine, theirs an angelical nature; yea, his human nature by virtue of his union with the godhead, has a dignity surpassing the nature of angels. 3. A more excellent office and function, as Mediator between God and man, which belongs not to any angels. And, 4. Consequently a more excellent power and authority, with a right to adoration and worship, which the angels have not, but are commanded to worship him. When he brought his firstbegotten into the world, that is, in the morning of the resurrection, when he was in a glorious manner begotten from the dead, the Father says, Let all the angels of God worship him; and therefore he that is to be worshipped is greater than they that are to worship him. Learn hence, 1. That the evidencing and declaring of Christ to be the Son of God, was the particular care and special work of God the Father; he said it, he recorded it, he revealed it; Thou art my Son. Learn, 2. That the Lord Jesus Christ, the Mediator of the new covenant, is in his own person God blessed for ever, to whom divine honour and religious worship is due and payable from glorified angels: Let all the angels of God worship him. Learn, 3. That the command of God is the ground and reason of all religious worship; the angels are to worship Christ, but the ground of their doing it is God's command: He saith, Let all the angels of God worship him. Learn, 4. That it can be no part of our duty to worship the angels, who are our fellow-servants in the worship of Jesus Christ; they that are to worship Christ with us, surely are not to be worshipped by loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Still our apostle goes on, comparing Christ and the angels together, and giving a transcendent preference to the one before the other. The angels are ministering servants, but Christ a Son; the angels are the prime instruments of the Father's providence, most zealous and active to accomplish his pleasure, but the Son is God: Thy throne, O God, is for ever and ever. God, not by analogy and deputation, as princes are, not with a limitation and diminution, as Moses was made a god to Pharaoh, but absolutely and really, as subsisting in the divine nature; to the Son he saith, Thy throne, O God, is for ever and ever. Learn hence, That it is the divine nature of Jesus Christ that gives stability and fixedness, yea, immutability and unchangeableness, to his throne and kingdom: Thy throne, O God, is for ever and ever. And whereas the sceptres of earthly kings are often unrighteously managed, and their thrones do ruinously fall, the sceptre of righteousness is the sceptre of Christ's kingdom; that is, all the laws, and the whole administration of his kingdom by his word and Spirit, are all just and equal, righteous and holy : A sceptre of righteousness is the sceptre of thy kingdom. And farther, the apostle declares, that the righteous administration of Christ in his kingdom, proceeds from his own habitual righteousness and love thereunto: Thou hast loved righteousness and hated iniquity, and for that reason was dignified and exalted by God over and and above all his fellows. Learn hence, That Jesus Christ as Mediator, because of his love to righteousness, and hatred to sin, is dignified and advanced by God, not only above all men, but likewise above all angels. Therefore God, even thy God, hath anointed thee above thy fellows. 10 And thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish, but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. What proof more can be desired of Christ's divinity, than what is here given by our apostle? The name and attributes of God are given to him, as also an everlasting throne and kingdom; divine honour is required to be paid to him; and here such divine works are ascribed to him, wherein no creature can have any share of efficiency with him; such is the making of the world, Thou, Lord, laidst the foundations of the earth, and the heavens are the work of thy hands: here we have Christ's omnipotency declared, Thou hast laid the foundations of the earth, and the heavens are thy handy works: and his eternity and immutability asserted, When the heavens perish, thou remainest; when they wax old and are changed, thou art the same. Learn hence, That the whole world, the heavens and the earth, being made by our Lord Jesus Christ, is an evident proof that he is exalted above all creatures, and that he is an almighty and unchangeable God: Thou, Lord, hast laid, &c. Learn, 2. That such is the frailty of man's nature, and such is the perishing condition of all created things, that nothing will or can yield stable consolation to us, but a firm belief of the omnipotency and immutability of our Lord Jesus Christ. 13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? This verse contains a farther proof of Christ's pre-eminence above the angels, and that he is in reality the Son of God; namely, because he sits in the quality of a Son, at the right hand of God the Father; equal to him in dignity, power, and glory, commanding all the visible and invisible world, most easily, yet irresistibly; though gradually, subduing his enemies to a consummate and complete victory. To which of the angels said he at any time? The words are an interrogation, which have the force of a vehement negation and imply that God the Father did never say this to any of the angels, nor put such honour upon any of them, as to say, Sit on my right hand until I make thy foes thy footstool; but to Christ he said it, Psal. cx. 1. The Lord said unto my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. Learn hence, 1. That Jesus Christ is a spiritual King; and as such has many enemies to his kingdom and go vernment. Sin is an enemy to Christ and his kingdom; and makes an universal opposition to Christ and his government; Satan is a sworn enemy to Christ and his throne, and he exerts his enmity by temptations and persecutions. The world is an enemy also in the things of it, in the men of it, in the rule of it. The law is an enemy to Christ and his kingdom, not absolutely, but accidentally, by reason of the consequences that attend it. It slays them, Rom. vii. 9, 10, 11. which is the work of an enemy. In a word, death, the grave, and hell, are Christ's enemies.-Learn, 2. That all Christ's enemies shall, in Christ's time, be made his footstool; they are conquering now initially and gradually, they shall be conquered ere long finally and perfectly; and all his people shall be made complete sharers in his victory and conquest. Learn, 3. That Christ's sitting at God's right hand, in a certain and assured expectation of having his foes become his footstool, is an undoubted proof of the divinity of his person, and that he is essentially and really God. To none of the angels, or any of the creatures, said he, at any time, Sit on my right hand; but to the Son he said, Sit on my right hand, &c. 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation ? This is that last testimony produced by the apostle to prove Christ's pre-eminency above the angels. He is a Son, they are but servants; not only servants to Christ, but servants to believers, to the church of Christ, to the heirs of salvation. Observe here, 1. The nature of angels declared: they are spirits, without any thing material or corporeal belonging to them, yet having a power to assume a body, and appear in human shape, when they please. The scripture describes them as excelling in strength, purity, and holiness, to be of great activity and swiftness, and gives intimation of several ranks and orders among them, distinguishing them by the names of principalities and powers, thrones and dominions; but what the difference of these names do import, none can positively declare. Observe, 2. Their general office declared they are ministering spirits, they are God's domestic servants, they attend upon his throne, they expect his commands, |