Hebrews 2:17,18

Having declared the general reasons why the Son or Messiah was for a little while to be made lower than the angels, in his incarnation and sufferings, and showed the ends thereof, the apostle proceeds to declare other especial ends of this divine dispensation, and therein makes way unto what he had to instruct the Hebrews in about the priestly office of Christ; which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about and to inform them in.

Hebrews 2:17. ῞Οθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὀμοιωθῆναι, ἳνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεὸν, εἰς τὸ ἰλάσκεσθαι τὰς ἀμαρτίας τοῦ λαοῦ. ᾿Εν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι.

῞Οθεν ὤφειλε. V., “unde debuit,” “whence he ought.” So Beza. Syr., חָנָא זָדָק מֶטוּל “for which cause,” (or “wherefore”) “it was just,” “meet,” or “equal.” Others, “wherefore it was due;” “it was convenient;” “wherefore it behoved him;” so ours. ᾿Οφείλω joined with an infinitive mood, as here it is, signifies commonly “oportet me,” or “necesse est” or “debeo,” “I ought,” “it behoveth me,” “it is necessary for me;” and denotes more than a mere congruency, conveniency, or expediency, even such a kind of necessity ariseth from that which in itself is just and equal; which the Syriac expresseth. It is of the same importance with ἔπρεπε, Hebrews 2:10.

Κατὰ πάντα, “per omnia.” Syr., בְּכֻל מֵדֵם, “in omni re,” “in every thing.” Arab., “In cunctis eorum conditionibus,” “in all conditions;” that is, every condition and state of life. Ours, “in all things,” leaving the words where they are placed in the original, “wherefore in all things it behoved him;” whereas a little transposition of them would more clear up the sense, “wherefore it behoved him to be made like unto his brethren in all things.” The Ethiopic quite omits the words here, and placeth them after ἐλεήμων, “merciful in all things.”

Τοῖς ἀδελφοῖς ὁμοιωθῆναι. V., “fratribus simulari;” Eras., “similis reddi;” Beza, “similis fieri;” as ours, “to be made like.” The article prefixed to ἀδελφοῖς restrains the name “brethren” unto those whom he had before discoursed of under the names of “children,” “disciples,” “sanctified ones.”

῞Ινα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερευς, “ut misericors fieret” (or “esset”) “pontifex;” so V., Eras., Bez. The Syriac somewhat otherwise, וְרָב כּוָָּמרֵא דְּיֶהְוֵא מְרַחְמָנָא “that he might be merciful, and a great priest,” or “chief priest,” מְהַיְמָנָא “faithful in the things of God;” so making his mercifulness an attribute of his person absolutely, and faithfulness only to respect him as a high priest. So also the Arabic and Ethiopic. And the word whereby ἐλεήμοιν is rendered signifies “tenderly merciful,” with that kind of mercy which is called “bowels of compassion,” from רָחַם. And it may be here observed that that interpreter throughout the epistle renders ἀρχιερεύς by רב כומרא “rab comara,” though that word be always used in an ill sense in the Old Testament. Three times it occurs therein 2 Kings 23:5, where we render it “idolatrous priests;” Zephaniah 1:4, [where] the name “chemarims” is retained; Hosea 10:5, [where] we express it by “priests,” but place “chemarim” in the margin. For it principally denoted the priests of Baal and Moloch, and their “blackness” (as the word is rendered, Job 3:5), not from the garments they wore, but from the color they contracted in their diabolical sacrifices in the fire. Hence, wherever the word כֹּהֵן is applied unto a priest of a false god, or one engaged in false worship, the Targumists constantly render it by מומרא. See Judges 17:5; Judges 18:4; Judges 18:30. But this translator respected not so much the use, as the original and extraction of the word; for from כָּמַר in Niphal, נִכְמַר, is “to wax hot,” and “to be moved with internal heat;” whence taken to signify compassion and pity, the same with רָחַם. Hence, Deuteronomy 13:18, וְנָתַן לְךָ רַחֲמִים, and shall give thee tender mercy” (“bowels of compassion”), is rendered by Ben Uzziel, ויכמור עלכיין רחמין וירחם עלינון, “and shall wax hot towards you with compassion, and shall have compassion on you,” ‘He shall be warmed and moved with compassion towards you.'In like manner is the word used, Psalms 77:10. With respect unto this heat of affection and abundant compassion, the word may well be applied unto the Lord Christ, our high priest.

Τὰ πρὸς τὸν Θεόν. V., “ad Deum,” “pontifex ad Deum,” “an high priest towards God ;” very defectively. Eras., “in his quae apud Deum forent agenda,” “in the things that were to be done before God:” so also Beza, noting “forent agenda, as a supplement unto the text. So Vatablus and others. Syr., בְּדַאלָהָא “in the things of God.” The apostle explains his own meaning, Hebrews 5:1, where he tells us, that “every high priest καθίσταται τὰ πρὸς τὸν ΘεονV, ἵνα προσφέρη,” “ is set over the things appertaining unto God, that he may offer sacrifice.” “In things appertaining unto God,” what he hath to do with God in their behalf for whom he ministers in his office before him. Arab., “res nostras apud Deum peragens.”

Εἰς τὸ ἰλάσκεσθαι τὰς ἀμαρτίας τοῦ λαοῦ. V., “ut repropitiaret delicta populi;” aiming to express the sense of the original, it falls upon a barbarous word, yielding no tolerable sense, though that which seems to be intended in it is, to make propitiation or atonement. Ar., Vatab., Eras., Bez., “ad expiandum.” Syr., על חֲטָהַוְהִי דּעַמָּא מְהַסֵא, “expians super peccata populi;” so the word is constantly translated, though it rather signifies to show mercy or pity. ῾Ιλάσκομαι is commonly used actively for “propitium facio,” or “propitio,” “to please,” “appease,” “atone,” “turn away anger;” and when it is taken in a passive or neuter sense, it signifies “to be merciful,” “appeased,” “reconciled,” as Luke 18:13, ῾Ο Θεὸς, ἰλάσθητίμοι τῷ ἁμαρτωλῷ, “God be merciful unto me a sinner.” I much doubt whether any instance can be given of its signifying” to expiate, “though, because of the construction of it in this place, it be generally so rendered. If it be taken in its first proper sense, then sin cannot be the next object of the act denoted by it. Ours, “ to make reconciliation for the sins of the people;” of the sense whereof we shall deal afterwards at large.

Ἐν ᾧ γάρ. V., “in eo enim,” “for in that;” Eras., “nam ex hoc,” “for from hence;” Beza, “nam ex eo;” Vat., “ex eo;” “ob id;” ours, “for in that,” that is, “inasmuch;” not, “in that thing wherein he was tempted,” but, “whereas,” “inasmuch,” “seeing that;” Arab., “for from those things which happened unto him when he was tempted.”

Πέπονθεν αὐτὸς πειρασθείς. V., “passus est ipse tentatus,” “in which himself suffered and was tempted.” “Et,” Erasmus tells us, is not in many ancient copies. Ar., “in quo passus est ipse tentatus,” “in that he suffered himself being tempted.” Bez., “ex eo quod perpessus ipse fuit, quum est tentatus,” “for that which he suffered when he was tempted.” But the words rather signify his sufferings by being tempted, or from his temptations, than his suffering on other accounts when he was tempted. Syr., “for in that he suffered and was tempted;” as the Vul., Eras., “quod whole upon temptation, because in the latter clause mention is made of “them that are tempted,” without any addition of sufferings. It is not certain whether πέπονθα be from πάσχω or from πονέω, from whose active, πεπόνηκα, the middle significtion in πέπονα is formed, and πέπονθα by a usual pleonasm of theta; and if so, not his suffering, but his laboring under temptation, is intended. If, as it is commonly thought, it be from πάσχω, I confess that word is sometimes used it is here rendered by Erasmus, “accidit,” “contigit,” “usu venit,” “it happened,” “it befell;” but it is but rarely, and that not without regard unto suffering. But it being evident that the suffering of Christ is here intended, his temptation being mentioned only as an instance of that whereby he suffered, that is not to be passed over, and the sense carried on unto his temptation only: “He suffered being tempted.” Πειράζω is in itself but to make a trial or experiment; but this being done from various principles, by sundry means, for different ends, and upon diverse subjects, there is a great difference in such trials, and great variety in the nature of temptations. How the Lord Christ was tempted, by whom, and of what sort his temptations were, we shall consider afterwards. The Ethiop. reads, “when he tempted him and afflicted him;” that is, God.

Δύναται βοηθῆσαι. V., “potens est et eis qui tentantur auxiliari.” “Et” again is added, but retained by Beza, as not copulative, but emphatical, “potest et eis qui tentantur succurrere,” “he can” (or “is able to”) “help,” “relieve,” “succor.” Βοηθέω is properly ἐπὶ βοὴν θέω, “to run in to the cry of any one;” that is, to help and relieve him in his distress, to come speedily, and as it were in haste, to the help of him that crieth out in danger. So Thucydides: Ου῏τοι δὲ τοῖς ᾿Αθηςαίοις ἐβεβοηθήκεσαν, “These came in to the help of the Athenians” [in their distress]. And this is the direct sense of the word in this place, as it respects them that are distressed under the power of temptation, crying out for help. And it is plainly expressed in the Latin “succurrere,” and our “succor,” taken from thence. So Chrysostom interprets these words, Δύναται βοηθῆσαι· μετὰ πολλῆς προθυμίας ὀρέξει χεῖρα, “He gives out his hand unto them with all readiness.”

Hebrews 2:17. Wherefore [hence] it behoved him to [it was meet he should] be made like unto his [the] brethren in all things [every manner of way], that he might be a merciful and faithful high for the sins of the people. For in that [whereas] he hath suffered being [when he was] tempted, he is able to succor [come in to the help of] them that are tempted.

In these two verses the apostle illustrates what he had taught before, and confirms what he had asserted concerning the Son's participation of flesh and blood in like manner with the children, from one especial end thereof.

And this end is his being a high priest; which that the Messiah was to be, both the Hebrews granted and he himself intended more largely afterwards to demonstrate. Moreover, he was to be such a high priest as was settled and suited for the discharge of his office unto the benefit of them for whose good he was to minister therein. This the wisdom of God and the nature of the thing itself do require. Now, they being persons obnoxious unto temptations and sufferings of all sorts, he must in an especial manner be able to help, relieve, and save such persons. And all this the apostle declares in these verses, in the opening whereof we may consider,

1. The importance of the illative expression in the entrance: “wherefore,” or “hence.”

2. The necessity intimated of what is here assigned to the Messiah: “it behoved him,” or, “it was meet that he should.”

3. What the apostle repeats and re-asserts namely, that he was “in all things” (or “every manner of way”) “to be made like unto his brethren; 4. The general end of this his necessary conformity unto the brethren: “that he might be a merciful and faithful high priest.”

5. The especial work and end of that office which he was so prepared for: “in the things of God to make reconciliation for the sins of the people.”

6. A further enforcement of the necessity of the foregoing assertion, taken from a double consideration;

(1.) Of what he did, or what befell him, in the condition wherein he was made like unto the brethren: he “suffered being tempted,” or “when he was tempted;”

(2.) Of the blessed effect and consequence thereof, both in his own preparation unto the further discharge of his office, and the benefit of them whom he ministers in it for: “he is able to succor them that are tempted.” may respect either what had been before discoursed, or what is further insisted on in the words ensuing. In the first way the apostle would seem to infer the necessity of his being “made like unto his brethren in all things” from what he had before proved of his participation of human nature; but this seems not to be the meaning of the word. That expression, “To be made like unto his brethren in all things,” is only a recapitulation of what the apostle had before taught concerning his incarnation and sufferings; and here his design is to show the reason or end thereof, namely, that he might be a high priest, and discharge his office unto the benefit of the people. He gives, therefore, an account of what he had delivered, and declares the end of it: “Wherefore” (or “therefore”) “ought he thus to be made like his brethren, that he might be a merciful high priest.” And thus did Chrysostom understand the connection of these words. ῞Ινα οὐν, saith he, προσενέγκῃ θυσίαν δυναμένην ἡμᾶς καθαρίσαι, διὰ τοῦτο γέγονεν ἄνθρωπος· “Therefore was he made man, that he might be a sacrifice able to purge our sins.”

2. The necessity of the matter of the apostle's assertion is expressed in the word ὤφειλε, “he ought,” “it must be so;” it could not be otherwise, on supposition that he was to be a high priest. God having designed him unto that office and the work thereof, it was indispensably necessary for him to be made like unto his brethren in all things.

3. That which the apostle thus asserts, is his being “made like unto his brethren in all things.” The proposition is of the nature of them that are καθόλου ὠς καθόλου, universal, but not universally to be understood. For that expression, κατὰ πάντα, is capable of sundry limitations; as, first, It respects only all those things which are necessary unto the end assigned; and, secondly, In them also there may be a great difference. The things it respects are nature with the essential properties thereof, attended with temptations and sufferings. But whereas the brethren are sinners, he was not made like unto them in sin; which exception the apostle elsewhere puts in unto this assertion, Hebrews 4:15: for this would have been so far from conducing unto the end aimed at, that it would have been utterly destructive thereof. In the things also wherein he was made like unto them, still the regulation from the end is to be carried along with us. That therein which was needful thereunto, this assimilation or conformity extends unto; that which was otherwise it supposeth not. And as the first part of this double limitation is made evident in the instance of sin, so the truth and necessity of the latter will appear in the consideration of the things wherein this conformity doth consist; as,

(1.) He was made like unto them in the essence of human nature, a rational spiritual soul, and a mortal body, quickened by its union therewithal. This it was necessary he should be like the brethren in, and not have a fantastical body, or a body animated by the Deity, as some have fancied of old. But that he should take this nature upon him by natural generation, after the manner of the brethren, this was not necessary; yea, so to have done would not have furthered the end of his priesthood, but have enervated the efficacy of it, and have rendered him incapable of being such a priest as he was to be; for whereas the original contagion of sin is derived by natural procreation, had he been by that means made partaker of human nature, how could he have been “holy, harmless, undefiled, separate from sinners,” as it became our high priest to be? Hebrews 7:26. Again, it was not necessary that this human nature should have its individuation from itself, and a particular subsistence in and by itself; yea, this also would have overthrown his priesthood; for whereas the efficacy thereof depends on the excellency of the divine nature, this could not have given its influence thereunto, had not the human nature been taken into the same personal subsistence with itself. Only, as we said, that he should have a human nature, truly and really as the brethren, and therein be like unto them, this was necessary, that he might be an offering priest, and have of his own to offer unto God.

(2.) It was also necessary, that in and with his human nature he should take upon him all the properties and affections of it, that so he might be made like unto the brethren. He was not to have an ubiquitarian body, a body commensurate to the Deity, that is, immense, and consequently no true body at all; nor was his soul to be freed from the affections which are connatural to a human rational soul, as love, joy, fear, sorrow, shame, and the like; nor was his body to be free from being obnoxious unto hunger, thirst, cold, pain, death itself. But now, whereas these things in the brethren are attended with irregular perturbations for the most part; and whereas all the individuals of them have their proper infirmities in their own persons, partly by inordinate inclinations from their tempers and complexions, partly in weaknesses and sicknesses, proceeding either from their original constitutions or other following inordinacies; it was no way needful that in any of these he should be made like unto the brethren; yea, a conformity unto them therein would have absolutely impeded the work he had to do.

(3.) He was also like unto us in temptations, for the reason which the apostle gives in the last verse. But herein also some difference may be observed between him and us; for the most of our temptations arise from within us, from our own unbelief and lusts. Again, in those that are from without, there is somewhat in us to take part with them, which always makes us fail in our duty of resistance, and ofttimes leads to further miscarriages. But from these things he was absolutely free; for as he had no inward disposition or inclination unto the least evil, being perfect in all graces and all their operations at all times, so when the prince of this world came unto him, he had no part in him, nothing to close with his suggestions or to entertain his terrors.

(4.) His sufferings were of the same kind with them that the brethren underwent, or ought so to have done; yet they had far different effects on him from what they would have had on them. For whereas he was perfectly innocent and perfectly righteous, no way deserving them in his own person, he was free from all impressions of those sinful consequents which attend the utmost sufferings under the curse of the law by sinners themselves.

Thus the ὁμοίωσις κατὰ πάντα, the “likeness in all things,” here asserted, is capable of a double limitation; the first concerning some things themselves, as sin; the other, the mode or manner of the things wherein the conformity doth really consist.

Now, thus to be made like unto them it “became him.” It was meet, just, and necessary that God should make him so, because of the office, duty, and employment that he had assigned him unto; which, as the end hereof, is nextly to be inquired after.

4. The general end of his conformity unto the brethren is, that he “might be a merciful and faithful high priest.” Two things are comprised herein: first, The office that he was designed unto, he was to be a “high priest;” secondly, His qualifications for that office, he was to be “merciful and faithful.” His conformity unto the brethren, as we have seen, consisted in two things: first, H is participation of their nature; secondly, His copartnership with them in their condition of suffering and temptation. The first of these was necessary unto his office; the latter unto his qualifications. He was made man, that he might be a high priest; he suffered being tempted, that he might be merciful and faithful. There was no more required, that he might be a high priest, but that he should partake of our nature; but that he might be merciful and faithful, with that kind of mercy and faithfulness which the brethren stood in need of, it was moreover required that he should suffer and be tempted: which things must be distinctly considered.

(1.) That he might be a high priest, it was necessary that he should be partaker of the nature of them for whom he was to administer in the things of God. So the apostle informs us, Hebrews 5:1, “Every high priest for men must be taken from among men.” This is not work for an angel, nor for God himself as such. And therefore, although the benefits of the priesthood of Christ were communicated unto all believers from the foundation of the world, by virtue of the compact and agreement between the Father and him for the undertaking and execution of that office at the time appointed, yet he was not actually, nor could be a high priest, until he was clothed with flesh, and made partaker of the nature of the children. The duty which, as a high priest, he had to perform, namely, to “offer gifts and sacrifices” unto God, Hebrews 8:3, with the especial nature of that great sacrifice that he was to offer, which was himself, his body and soul, prepared and given him for that purpose, Hebrews 10:10, require and make necessary this conformity. For this cause, then, was he made like unto the brethren in a participation of human nature.

(2.) That in this nature he should be perfectly holy, and exactly discharge his duty according unto the mind and will of God, was all that was required of him as to his being a high priest. But this was not all that the estate and condition of the brethren required. Their sorrows, tenderness, weakness, miseries, disconsolations, are such, that if there be not a contemperation of his sublime holiness, and absolute perfection in fulfilling of all righteousness, with some qualifications inclining him to condescension, pity, compassion, and tender sense of their condition, whatever might be the issue of their safety in the life to come, their comfort in this life would be in continual hazard. For this cause, therefore, was he made like unto them in the infirmities of their nature, their temptations and sufferings, from whence all their disconsolations and sorrows do arise. Hence was the necessity of the qualifications for his office which by his sufferings and temptations he was furnished withal; and they are two:

[1.] Mercifulness. He was ἐλεήμων, “merciful,” “tenderly compassionate,''as the Syriac version renders the word; “misericors,” one that lays all the miseries of his people to heart, so caring for them, to relieve them. Mercy in God is but a naked simple apprehension of misery, made effective by an act of his holy will to relieve. Mercy in Christ is a compassion, a condolency, and hath a moving of pity and sorrow joined with it. And this was in the human nature of Christ a grace of the Spirit in all perfection. Now, it being such a virtue as in the operation of it deeply affects the whole soul and body also, and being incomparably more excellent in Christ than in all the sons of men, it must needs produce the same effects in him wherewith in others in lesser degrees it is attended. Thus we find him at all times full of this compassion and pity towards all the sons of men, yea, the worst of his enemies, expressing itself by sighs and tears, intimating the deep compassion of his heart. And this made him as it were even forget his own miseries in his greatest distress; for when, seeing the daughters of Jerusalem mourn for him, as he was going to his cross, he minds them of that which his compassionate heart was fixed on, even their approaching misery and ruin, Luke 23:28. But yet neither is this mercifulness in general that which the apostle intends; but he considers it as excited, provoked, and drawn forth by his own temptations and sufferings. He suffered and was tempted, that he might be merciful, not absolutely, but a merciful high priest. The relation of the sufferings and temptations of Christ unto his mercifulness, is not as unto the grace or habit of it, but as unto its especial exercise as our high priest. And this mercifulness of Christ is the gracious condolency and compassion of his whole soul with his people, in all their temptations, sufferings, dangers, fears, and sorrows, with a continual propensity of will and affection unto their relief, implanted in him by the Holy Ghost, as one of those graces which were to dwell in his nature in all fullness, excited and provoked, as to its continual exercise in his office of high priest, by the sense and experience which he himself had of those miseries which they undergo: whereof more on the last verse.

[2.] The other qualification mentioned is, that he should be πίστος “faithful” Some understand by πίστος, “verus,” “legitimus,” “true and rightful,” made so in a due manner; whereof the apostle treats expressly, Hebrews 5:5: others, his general faithfulness, integrity, and righteousness, in the discharge of his office, being “faithful unto him that appointed him,” as Hebrews 3:2. But neither of these senses answers the especial design of the apostle, nor his referring of his qualifications unto his conformity with the brethren in sufferings and temptations. It must also answer that mercifulness which we have before described. It consists, therefore, in his exact, constant, careful consideration of all the concernments of the brethren, under their temptations and sufferings. This he is excited unto by his own experience of what it is to serve God in such a condition. It is described, Isaiah 40:11. Not his faithfulness, then, in general, whereby he discharged his whole office, and accomplished the work committed unto him, mentioned John 17:4, but his constant care and condescension unto the wants and sorrows of his suffering and tempted brethren, is here intended.

Before we proceed unto the explication of the remaining passages of these verses, what offers itself from what hath been already discoursed unto our instruction, may be observed; as,

I. The promised Messiah was to be the great high priest of the people of God.

This the apostle here presumes, and proves elsewhere, And this we have elsewhere confirmed. The especial office of priesthood, for one to perform it in the behalf of others, came in after sin, upon the first promise. In the state of innocency every one was to be priest for himself, or perform in his own name the things which with God he had to do, according unto the law of his creation. This privilege failing by sin, which cut off all gracious intercourse between God and man, a new way was provided, and included in the first promise, for the transaction of things between God and sinners. This was by Christ alone, the promised seed. But because he was not to be immediately exhibited in the flesh, and it was the will of God that sundry sacrifices should be offered unto him; partly for his honor and glory in the world, and to testify the subjection of his people unto him; partly to teach and instruct them in the nature and benefits of the priesthood which he had designed for them, and to exemplify it in such representations as they were capable of; he did at several seasons institute various sorts of temporary, fading typical priests. This he did both before and after the law. Not that ever there was amongst them a priest properly and absolutely so called, by whom the things of men might be completely and ultimately transacted with God; only those who were appointed to administer before the Lord in the behalf of others were called priests, as rulers are called gods, because they represented the true Priest, and outwardly expressed his actings unto the people. The true, proper, and absolute high priest is Jesus Christ alone, the Son of God; for he alone had all the solemnities that were necessary for the constitution and confirmation of such a priest: as, in particular, the oath of God was necessary hereunto, that his priesthood might be stable and unchangeable,

1. Now, none was ever appointed a priest by the oath of God but Christ alone, as the apostle declares, Hebrews 7:20-21. And how this differences his office from that of others shall on that place be made manifest.

2. He alone had somewhat of his own to offer unto God. Other priests had somewhat to offer, but nothing of their own; they only offered up the beasts that were brought unto them by the people. But the Lord Christ had a body and soul of his own prepared for him to offer, which was properly his own, and at his own disposal, Hebrews 10:5.

3. He alone was set over the whole spiritual house of God, the whole family of God in heaven and earth. This belongs unto the office of a high priest, to preside in and over the house of God, to look to the rule and disposal of all things therein. Now, the priests of old were, as unto this part of their office, confined unto the material house or temple of God; but Jesus Christ was set over the whole spiritual house of God, to rule and dispose of it, Hebrews 3:6.

4. He alone abides for ever. The true and real high priest was not to minister for one age or generation only, but for the whole people of God unto the end of the world. And this prerogative of the priesthood of Christ the apostle insists upon, Hebrews 7:23-24.

5. He alone did, and could do, the true and proper work of a priest, namely, “make reconciliation for the sins of the people.” The sacrifices of other priests could only represent what was to be done, the thing itself they could not effect; for “it was not possible that the blood of bulls and of goats should take away sins,” as the apostle shows, Hebrews 10:4; but this was done effectually by that “one offering” which this high priest offered, Hebrews 10:11-14. All which things must be afterwards insisted on in their proper places, if God permit. This, then, is his prerogative, this is our privilege and advantage. II. The assumption of our nature, and his conformity unto us therein, were principally necessary unto the Lord Jesus on the account of his being a high priest for us.

It behoved him to be made like unto us, that he might be a high priest. It is true, that, as the great prophet of his church, he did in part teach and instruct it whilst he was in the flesh, in his own person; but this was in a manner a mere consequence of his assuming our nature to be our high priest: for he instructed his church before and after principally by his Spirit, and this he might have done to the full though he had never been incarnate. So also might he have ruled it with supreme power as its king and head. But our high priest without the assumption of our nature he could not be, because without this he had nothing to offer; and ‘of necessity,'saith the apostle, ‘he must have somewhat to offer unto God.'A priest without a sacrifice is as a king without a subject. Had not God prepared him a body, he could have had nothing to offer. He was to have a self to offer to God, or his priesthood had been in vain; for God had showed that no other sacrifice would be accepted or be effectual for that end which was designed unto this office. On this, therefore, is laid the indispensable necessity of the incarnation of Christ.

III. Such was the unspeakable love of Christ unto the brethren, that he would refuse nothing, no condition, that was needful to fit him for the discharge of the work which he had undertaken for them.

Their high priest he must be; this he could not unless he were made like unto them in all things. He knew what this would cost him, what trouble, sorrow, suffering, in that conformity unto them he must undergo; what miseries he must conflict withal all his life; what a close was to be put unto his pilgrimage on the earth; what woeful temptations he was to pass through: all lay open and naked before him. But such was his love, shadowed out unto us by that of Jacob to Rachel, that he was content to submit unto any terms, to undergo any condition, so that he might save and enjoy his beloved church. See Ephesians 5:25-26. And surely he who was so intense in his love is no less constant therein; nor hath he left any thing undone that was needful to bring us unto God. But we are yet further to proceed with our explication of the words.

The apostle having asserted the priesthood of Christ, describes in the fifth place the nature of the office itself, as it was vested in him: and this he doth two ways.

(1.) By a general description of the object of it, or that which it is exercised about: Τὰ πρὸς τὸν Θεόν, “The things pertaining unto God.”

(2.) In a particular instance taken from the end of his priesthood, and the great work that he performed thereby: “To make reconciliation for the sins of the people.”

(1.) He was to be a high priest in “the things pertaining unto God;” that is, either in things that were to be done for God with men, as the apostle speaks, “We are ambassadors for Christ, as though God did beseech you by us,” 2 Corinthians 5:20; or in things that were to be done with God for men. For there were two general parts of the office of the high priest: the one, to preside in the house and over the worship of God, to do the things of God with men. This the prophet assigns unto Joshua the high priest, an especial type of Christ, Zechariah 3:7,

“Thus saith the Load of hosts, If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts;”

and to Christ himself, “Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne,” Hebrews 6:13, that is, “the high priest of our profession,” Hebrews 3:1. He was set authoritatively over the house of God, to take care that the whole worship of it were performed according unto his appointment, and to declare his statutes and ordinances unto the people. And in this sense the Lord Christ is also the high priest of his church, τὰ πρὸς τὸν Θεόν, feeding and ruling them in the name and authority of God, Micah 5:4. Yet this is not that part of his office which is here intended by the apostle. The other part of the high priest's office was to perform the things toward God which on the part of the people were to be performed. So Jethro adviseth Moses, Exodus 18:19, חַיֵה אַתָּה לָעָם מוּל חַאַלֹהִים, “Be thou unto the people before God:” which words the LXX. render, Γίνου σύ τῷ λαῷ τὰ πρὸς τὸν Θεόν, in the phrase here used by the apostle, “Be thou unto the people in things appertaining unto God.” And this was the principal part of the office and duty of the high priest, the other being only a consequent thereof. And that it was so as to the office of Christ, the apostle manifests in the especial limitation which he adjoins unto this general assertion; he was “an high priest in things pertaining unto God, εἰς τὸ ἰλάσκεσθαι τὰς ἀμαρτίας τοῦ λαοῦ, to reconcile” (that is, “make reconciliation”) “for the sins of the people.”

(2.) Two things are to be considered in these words:

[1.] The object of the priestly action here assigned to the Lord Christ;

[2.] The action itself which with respect thereunto he is said to perform.

[1.] The first is, ὁ λαός, “the people.” That is, say some, the seed of Abraham, whose interest in the mediation of Christ, and their privilege therein, the apostle here minds them of, to provoke the Hebrews to constancy in their faith and profession. And so also they limit the term “brethren” before used; not, as they say, that the elect among the Gentiles are excluded, but that he expressly mentions only the first-fruits in the Jews. But this sense is not necessarily included in the words. The intention of the apostle in the expression, is only to give some light into the effect of the priesthood of Christ, from the office of the high priest under the old testament and the discharge thereof; for as he had a peculiar people for whom he made atonement, so also hath Christ, that is, all his elect.

[2.] The action ascribed unto him is expressed in these words, Εἰς τὸ ἰλάσκεσθαι τὰς ἀμαρτίας, which want not their difficulty, the construction of the verb being inconsistent with its native and proper signification. ῾Ιλάσκομαι is properly and usually, in all writers, sacred and others, to “appease,” “to atone,” “to please,” “to propitiate,” “to reconcile.” But the following word seems not to admit of that sense in this place, for how can any one be said to please, or atone, or reconcile sin? Wherefore some, laying the emphasis of the expression on the construction, do regulate the sense of the verb by the noun, of the act by the object; and so will have it signify to expiate, cleanse, and do away sin, to cleanse the sins of the people, to do away the sins of the people. The Vulgar Latin renders the word “repropitio,” “ut repropitiaret;” which, as Anselm tells us (and he hath those that follow him), is composed of “re,” “prope,” and “cieo,” a barbarous etymology of a barbarous word. “Propitio” is a Latin word, and used not only by Plautus, but by Suetonius and Pliny, and that to “appease,” “atone,” “please,” or “turn away anger.” Most translations render it by “expio,” “ad expiandum peccata;” but the signification of that word is also doubtful. It is, indeed, sometimes used for “to cleanse,” “make pure,” and “to take away sin;” but never in any good author but with reference unto atonement, to take it away by sacrifice, by public punishment, by men's devoting themselves to destruction. So Livy, lib. 1 cap. 26, speaking of Horatius who killed his sister, “Ita ut caedes manifesta aliquo tamen piaculo lueretur, imperatum patri, ut filium, expiaret pecunia publica.”

“Expiare” is the same with “luere piaculo,” which is to take away the guilt of a crime by a commutation of punishment. There may, then, be a double sense of these words;

1 st . To make atonement and reconciliation for sin, appeasing the anger and wrath of God against it;

2dly . To remove and take away sin, either by the cleansing and sanctifying of the sinner, or by any means prevailing with him not to continue in sin. Against the first sense, the construction of the word with τὰς ἀμαρτίας, “sins,” is objected; against the latter, the constant sense of the word itself, which is not to be deserted. It is the former sense, therefore, which we do embrace, and shall confirm.

(1st.) The constant use of the word in all good authors of the Greek tongue will admit no other. ῾Ιλάσκομαι is of an active importance, and denotes “propitium facio,” “placo,” as we observed before, “to appease” and “atone.” And this is that whereby the heathen generally expressed their endeavors to turn away the wrath of their gods, to appease them; and then they use it transitively, with an accusative case of the object; as Homer, Iliad. 1:386:

᾿Εγὼ πρῶτος κιλόμην Θεὸς ἰλάσκεσθαι·

“To propitiate” or “appease God.”

And Iliad.l:443-445:

Φοίβῳ θ᾿ ἱερὴν ἑκατόμβην

῾Ρέξαι ὑπὲρ Δαναῶν ὄφρ᾿ ἑλασσώμεθ᾿ ἅνακτα

῞Ος νῦν ᾿Αργείοιτι πολύστονα κήδε᾿ ἐφῆκεν·

“To offer a hecatomb unto Apollo for the Greeks, and appease him who hath sent on them so many sorrows,” or “atone him.”

And when it hath the accusative case of the person joined with it, it can bear no other sense. So Plutarch, ῝Ιλασο θυσίαις ἥρωας : and Lucian, ῾ιλάσατο τὸν Θεόν, “to appease God.” Sometimes it is used with a dative case, as Plutarch in Public. ῾Ιλασόμενος τῷ ᾃδῃ, and then it hath respect unto the sacrifice whereby atonement is made, and anger turned away; and is rendered “piaculare sacrum facere,” “to offer up a piacular sacrifice.” So that the word constantly hath regard unto the anger and wrath of some person, which is deprecated, turned away, appeased, by reconciliation made.

(2dly.) The use of the word by the LXX. confirms it unto this sense. Commonly they render the Hebrew כָּפַר, by it; which when regarding God always signifies “atonement,” and “to atone.” So the noun, Psalms 49:8, “No man can redeem his brother, כָּפְרוֹ לֹאאּיִתֵּן לֵאלֹהִים, “nor can he give to God his ransom,” or the price of his redemption, ἐξίλασμα. And unto the verb, where it respecteth the offense to be atoned for, they usually annex περί. Exodus 32:30, “You have sinned a great sin, and now I will go up unto the LORD, אוּלַי אֲכַפְרָה בְּעַד חַטַּאתְכֶם,” ἵνα ἐξιλάσωμαι περί τῆς ἀμαρτίας ὑμῶν, “that I may atone for your sins.” And it is God who is the object of the act of appeasing or atoning:

‘to make atonement with God for your sin.' So Numbers 28:22; Numbers 28:30; Nehemiah 10:33. Once in the Old Testament it is used transitively, and sin placed as the object of it: Daniel 9:24, וּלְכַפֵּר עָוֹן, καὶ τοῦ ἐξιλάσασθαι ἀδικίας “to atone sin,” or “unrighteousness;” that is, ἐξιλάσασθαι τὸν Θεὸν περὶ τῆς ἀδικίας, “to make atonement with God for sin.” And so also they express the person with περί for whom the atonement is made: ᾿Εξιλάσασθαι περί αὐτοῦ, αὐτῶν ψυχῆς αὐτοῦ, Exodus 30:15-16; Leviticus 1:4; Leviticus 4:20; Leviticus 4:26; Numbers 15:25-26. And still God is respected as he who is offended and is to be reconciled; as it is expressed, Leviticus 10:17, καὶ ἐξιλάσησθε περί αὐτῶν ἔναντι Κυρίου , “shall make atonement for them before the LORD.” And sometimes they add that wherewith the atonement is made namely, offerings or sacrifices of one sort or another, Leviticus 8:17. And they well give us the sense of the word in another place: Proverbs 16:14, “The wrath of a king is as messengers of death, ἀνὴρ δὲ σοφὸς ἐξιλάσεται αὐτόν,” “a wise man shall appease him;” referring that to the king which the original doth to his wrath, יְכַפְרֶנָּה, “shall turn away,” that is, by appeasing him. In the use of this word, then, there is always understood,

[1 st.] An offense, crime, guilt, or debt, to be taken away;

[2 dly.] A person offended, to be pacified, atoned, reconciled;

[3 dly.] A person offending, to be pardoned, accepted;

[4 thly.] A sacrifice or other means of making the atonement.

Sometimes one is expressed, sometimes another, but the use of the word hath respect unto them all. And in vain doth Crellius pretend, ad. Grot. ad. cap. 7 p. 360, that ἰλάσκεσθαί τινα and ἰλάσκεσθαι, are the same, and denote the same thing, the former always denoting the person offended, the latter the person offending, or the offense itself. The one is to atone or appease another, the other to make atonement for another; which surely are sufficiently different.

(3dly.) The Jews, to whom Paul wrote knew that the principal work of the high priest was to make atonement with God for sin, whereof their expiation and freedom from it were a consequent; and therefore they understood this act and duty accordingly, it being the usual expression of it that the apostle applies unto it. They knew that the great work of their high priest was to make atonement for them, for their sins and transgressions, that they might not die, that the punishment threatened in the law might not come upon them, as is fully declared, Leviticus 16:10; Leviticus 16:21. And the apostle now instructs them in the substance of what they had before attended unto in types and shadows. Nor is there any mention in the Scripture of the expiation of sin but by atonement, nor doth this word ever in any place signify the real cleansing of sin inherent from the sinner; so that the latter sense proposed hath no consistency with it.

The difficulty pretended from the construction is not of any moment. The sense and constant use of the word being what we bare evinced, there must be an ellipsis supposed, and ἰλάσκεσθαι τὰς ἀμαρτίας is the same in sense with ἰλάσκεσθαι τὸν Θεὸν περὶ τῶν ἀμαρτιῶν, “to make reconciliation with God for sins;” as the same phrase is in other places explained.

6. There is a further double enforcement of the necessity of what was before affirmed, concerning his being “made like unto his brethren in all things,” with reference unto his priesthood; and the first is taken from what he did or suffered in that condition, the other from the benefits and advantages which ensued thereon; the first in these words, “For in that he himself hath suffered being tempted.” ᾿Εν ω῏ ψάρ, “for in that.” That is, say some, “in the same nature,” he suffered in the flesh that he took, being tempted. But the words seem rather only an illation of what the apostle concludes or infers from that which he had before laid down: כּאֲשֶׁר, “whereas,” “inasmuch,” “seeing that.” So both ἐφ᾿ ᾧ and ἐν ᾧ are often used, Romans 5:12.

Now, it is here affirmed of Christ that πέπονθε πειρασθείς, “he suffered being tempted;” not, “it happened unto him to be tempted,” which we before rejected. The Vulgar Latin, and expositors following that translation, “He suffered and was tempted.” But the “and” inserted we have showed to be superfluous; and it is acknowledged to be so by Erasmus, Estius, a Lapide, though Tena with some others contend for the retaining of it. It is not the suffering of Christ in general that is here intended, nor is the end mentioned of it that of his suffering in general, which was to make reconciliation; but the succoring and relieving of them that are tempted, which regards the sufferings that befell him in his temptations. It is not his sufferings absolutely considered, nor his being tempted, that is peculiarly designed, but his suffering in his temptation, as was before observed. To know, then, what were these sufferings, we must inquire what were his temptations, and how he was affected with them.

To “tempt,” and “temptations,” are things in themselves of an indifferent nature, and have no moral evil in them absolutely considered. Whatever attends them of that kind proceeds either from the intention of the tempter or the condition of them that are tempted. Hence God is said to tempt men, but not to induce them unto sin, Genesis 22:1; James 1:13. What of evil ensues on temptation is from the tempted themselves. Moreover, though temptation seems to be of an active importance, yet in itself it is merely for the most part neutral. Hence it compriseth any thing, state, or condition, whereby a man may be tried, exercised, or tempted. And this will give us light into the various temptations under which the Lord Christ suffered; for although they were all external, and by impressions from without, yet they were not confined unto the assaults of Satan, which are principally regarded under that name. Some of the heads of them we may briefly recount:

(1.) His state and condition in the world. He was poor, despised, persecuted, reproached, especially from the beginning unto the end of his public ministry. Herein lay one continued temptation; that is, a trial of his obedience by all manner of hardships. Hence he calls this whole time the time of his temptations, “Ye have continued with me in my temptations;” or in the work that he carried on in a constant course of temptation, arising from his outward state and condition. See James 1:2; 1 Peter 5:9. In this temptation he suffered hunger, poverty, weariness, sorrow, reproach, shame, contempt; wherewith his holy soul was deeply affected. And he underwent it cheerfully, because it was to be the condition of them whose preservation and salvation as their high priest he had undertaken, as we shall see. And his experience hereof is the spring of their comfort and safety.

(2.) Whilst he was in this state and condition, innumerable particular temptations befell him, under all which he suffered:

[1.] Temptations from his relations in the flesh, being disregarded and disbelieved by them, which deeply affected his compassionate heart with sorrow;

[2.] From his followers, being forsaken by them upon his preaching the mysteries of the gospel;

[3.] From his chosen disciples, all of whom left him, one denied him, and one betrayed him;

[4.] From the anguish of his mother, when “a sword pierced through her soul” in his sufferings;

[5.] From his enemies of all sorts; all which are at large related in the Gospel: from all which his sufferings were inexpressible.

(3.) Satan had a principal hand in the temptations wherein he suffered. He set upon him in the entrance of his ministry, immediately in his own person, and followed him in the whole course of it by the instruments that he set on work. He had also a season, an hour of darkness, allowed unto him, when he was to try his utmost strength and policy against him; under which assault from him he suffered, as was foretold from the foundation of the world, the bruising of his heel, or the temporal ruin of all his concernments.

(4.) God's desertion of him was another temptation under which he suffered. As this was most mysterious, so his sufferings under it were his greatest perplexity, Psalms 22:1-2; Hebrews 5:7.

These are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under.

Again; The blessed effect and consequent hereof is expressed in these words, “He is able to succor them that are tempted:” wherein we have,

(1.) The description of them for whose sake the Lord Christ underwent this condition;

(2.) The ability that accrued unto him thereby for their relief; and,

(3.) The advantage that they are thereby made partakers of.

(1.) They for whose sakes he underwent this condition, are those whom he reconciled unto God by his sacrifice as a high priest, but they are here described by an especial concernment of their obedience, which, producing all their sorrow and trouble, makes them stand in continual need of aid and assistance. They are οι πειραζόμενοι, “tempted ones.” Notwithstanding their reconciliation unto God by the death of Christ, they have a course of obedience prescribed unto them. In this course they meet with many difficulties, dangers, and sorrows, all proceeding from the temptations that they are exercised withal. Hence is this description of them, they are those who are tempted, and suffer greatly on that account. Others are little concerned in temptations. Outward, it may be, as unto danger, they have not many; and if they have, it is the trouble and not the temptation which they regard; inward, as unto sin, they yield obedience unto; but the trouble from temptation is in the opposition made unto it. It is reconciled persons who emphatically are the tempted ones, especially as temptations are looked on as the cause of sufferings. They are the mark of Satan and the world, against which all their arrows and darts are directed, the subject whereon God himself exerciseth his trials. And besides all this, they maintain a continual warfare within them against temptations in the remainder of their own corruptions. So that with, in, and about them, are they conversant in the whole course of their lives. Moreover, unto this constant and perpetual conflict, there do befall them, in the holy, wise providence of God, certain seasons wherein temptations grow high, strong, impetuous, and are even ready to ruin them. As Christ had an hour of darkness to conflict withal, so have they also. Such was the condition of the believing Hebrews when Paul wrote this epistle unto them. What through persecution, wherein they endured “a great fight of afflictions,” and what through the seductions of false brethren, alluring them unto an apostasy unto Judaism and an acquiescency in Mosaical ceremonies, they were even ready to be utterly ruined. Unto them, therefore, and by them unto all others in the like condition, the apostle hath respect in his description of those whom the Lord Christ is ready to succor; they are tempted ones. This is the proper name of believers. As Satan, from what he doth, is called the tempter; so they, from what they endure, may be called the tempted ones. Their calling is to oppose temptations, and their lives a conflict with them. The high priest having suffered the like things with them, they have an assured ground of consolation in all their temptations and sufferings; which he confirms by what is added in the second place, namely, his ability to help them.

(2.) Δύναται, “he is able.” Now, this ability is such as ariseth from that peculiar mercifulness which he is disposed unto from that experience which he had of suffering under temptation; a moral power, not a natural. It is not δύναμις ἐνεργητική, an executive power, a power of working or operation, not a power of the hand, but δύναμις συμπαθητική, a power of heart and will, an ability in readiness of mind, that is here assigned unto Christ. It is this latter, and not the former, that was a consequent of his temptations and sufferings. A gracious, ready enlargedness of heart, and constant inclination unto the succor of them that are tempted, is the ability here designed; for as this power was originally and radically implanted in the human nature of Christ, by the communication of all habitual grace unto him, so its next inclination to exert itself in suitable effects, with a constant actual excitation thereunto, he had upon the account of his suffering in temptations: for,

[1.] He had particular experience thereby of the weakness, sorrows, and miseries of human nature under the assaults of temptations; he tried it, felt it, and will never forget it.

[2.] His heart is hereby inclined to compassion, and acquainted with what it is that will afford relief. In his throne of eternal peace and glory, he sees his poor brethren laboring in that storm which with so much travail of soul himself passed through, and is intimately affected with their condition. Thus Moses stirs up the Israelites unto compassion unto strangers, from the experience they had themselves of the sorrows of their hearts: “Thou knowest the heart of a stranger.” And the Jews tell us that the שטרים, or officers that he set over the people in the wilderness, were of those elders who were so evilly entreated by the taskmasters in Egypt; that from their own sufferings they might know how to exercise tenderness over their brethren, now put under their rule.

[3.] This compassion moves and excites him unto their relief and succor. This is the proper effect of mercy and compassion. It sets power on work for the relief of them whose condition it is affected withal. So said she,

“Non ignara mali miseris succurrere disco.” Virg. AEn. 1:634.

Being exercised with evils and troubles herself, she had thence learned to relieve the miserable so far as she was able. This is the ability ascribed unto our high priest, compassion and mercy, arising from an experience of the sufferings and dangers of human nature under temptations, exciting his power for the relief of them that are tempted.

(3.) Lastly, The advantage of the brethren from hence lies in the succor that he is thus able to afford unto them. This in general, as we have showed, consists in a speedy coming in with relief unto them, who being in distress, do cry out or call for it. There are three things that tempted believers do stand in need of, and which they cry out for:

[1.] Strength to withstand their temptations, that they prevail not against them.

[2.] Consolation to support their spirits under them.

[3.] Seasonable deliverance from them. Unto these is the succor afforded by our high priest suited. And it is variously administered unto them; as,

1 st . By his word or promises.

2 dly . By his Spirit; and that,

(1st.) By communicating unto them supplies of grace or spiritual strength;

(2dly.) Strong consolation;

(3dly.) By rebuking their tempters and temptations.

3 dly . By his providence disposing of all things to their good and advantage in the issue. And what is more in the words will be manifested in the ensuing observations taken from them. I. The principal work of the Lord Christ as our high priest, and from which all other actings of his in that office do flow, was to make reconciliation or atonement for sin.

This John declares, 1 John 2:1-2, “We have an advocate with the Father,..... and he is the propitiation for our sins.” What he doth for us in heaven as our advocate, depends on what he did on earth when he was a propitiation for our sins. This work was that which was principally regarded in the first promise, Genesis 3:15, namely, that which he was to do by his sufferings. To shadow out and represent this unto the church of old, were all the sacrifices of the law and the typical priesthood itself instituted. They all directed believers to look for and to believe the atonement that was to be made by him. And that this should be the foundation of all his other actings as a high priest, was necessary,

1. On the part of his elect, for whom he undertook that office. They were by nature “enemies” of God and “children of wrath.” Unless peace and reconciliation be made for them in the first place, they could neither have encouragement to go to him with their obedience, nor to accept any mercy from him or acceptation with him; for as enemies they could neither have any mind to serve him nor hope to please him. Here lie the first thoughts of all who have any design seriously to appear before God, or to have to do with him: ‘Wherewith shall we come before him? how shall we obtain reconciliation with him?'Until this inquiry be answered and satisfied, they find it in vain to address themselves unto any thing else, nor can obtain any ground of hope to receive any good thing from the hand of God. This order of things the apostle lays down, Romans 5:8-10. The first thing to be done for us, was to reconcile us to God whilst we were “sinners” and “enemies” This was done by the death, by the blood of Christ, when, as our high priest, he offered himself a sacrifice for us. This being performed, as we have abundant cause of and encouragement unto obedience, so also just ground to expect whatever else belongs unto our salvation, as he also argues, Romans 8.

2. It was so on his own part also. Had not this been first accomplished, he could not have undertaken any other act of his priestly office for us. What the Lord Christ doth in heaven on our behalf was prefigured by the entrance of the high priest into the holy place. Now this he could not do unless he had before offered his sacrifice of atonement, the blood whereof he carried along with him into the presence of God. All his intercession for us, his watching for our good, as the merciful high priest over the house of God, is grounded upon the reconciliation and atonement which he made his intercession, indeed, being nothing but the blessed representation of the blood of the atonement. Besides, this was required of him in the first place, namely, that he should “make his soul an offering for sin,” and do that in the body prepared for him which all sacrifices and burnt-offerings of old could not effect or accomplish. And therefore hereon depended all the promises that were made unto him about the success of his mediation; so that without the performance of it he could not claim the accomplishment of them.

3. It was so on the part of God also; for herein principally had he designed to manifest his righteousness, grace, love, and wisdom, wherein he will be glorified: Romans 3:25, “He set him forth to be a propitiation, to declare his righteousness.” The righteousness of God was most eminently glorified in the reconciliation wrought by Christ, when he was a propitiation for us, or made atonement for us in his blood. And herein also “God commendeth his love toward us,” Romans 5:8; John 3:16; 1 John 4:9. And what greater demonstration of it could possibly be made, than to send his Son to die for us when we were enemies, that we might be reconciled unto him? All after-actings of God towards us, indeed, are full of love, but they are all streams from this fountain, or rivers from this ocean. And the apostle sums up all the grace of the gospel in this, that “God was in Christ reconciling the world unto himself,” and that by this way of atonement,

“making him to be sin for us, who knew no sin, that we might be made the righteousness of God in him,” 2 Corinthians 5:19; 2 Corinthians 5:21.

And so also he declares that this was “the mystery of his will, wherein he abounded toward us in all wisdom and prudence,” Ephesians 1:8-10. So that in all things the great glory which God designed in the mediation of Christ is founded alone in that act of his priesthood whereby he made reconciliation for the sins of his people. And therefore,

(1.) They who weaken, oppose, or take away this reconciliation, are enemies to the salvation of men, the honor of Christ, and the glory of God. From men they take their hopes and happiness; from Christ, his office and honor; from God, his grace and glory. I know they will allow of a reconciliation in words, but it is of men to God, not of God unto men. They would have us reconcile ourselves unto God, by faith and obedience; but for the reconciliation of God unto us, by sacrifice, satisfaction, and atonement, that they deny. What would they have poor sinners to do in this case? they are enemies unto God. ‘Go,'say they, ‘and be reconciled unto him; lay aside your enmity, and be no more his adversaries.'‘But, alas! he is our enemy also; we are “children of wrath,” obnoxious to the curse as transgressors of his law, and how shall we be delivered from the wrath to come?'‘Take no care of that; there is no such justice in God, no such indignation against sin and sinners, as you imagine.'‘But our consciences tell us otherwise, the law of God tells us otherwise, the whole Scripture testifies to the contrary, and all the creation is filled with tokens and evidences of this justice and indignation of God against sin, which you deny. And would you have us to give credit unto you, contrary to the constant dictates of our own consciences, the sentence of the law, the testimony of the word, the voice of the whole creation, and that in a matter of such importance and everlasting concernment unto us? What if all these should prove true, and you should prove liars, should we not perish for ever by relying on your testimony? Is it reasonable we should attend unto you in this matter? Go with your sophisms unto men who were never burdened with a sense of the guilt of sin, whose spirits never took in a sense of God's displeasure against it, who never were brought under bondage by the sentence of the law, who never were forced to cry out, in the bitterness and anguish of their souls, “What shall we do to be saved? Wherewith shall we come before the LORD, or bow ourselves before the high God?” and it may be they will be entangled and seduced by you; but for those who have thus in any measure known the terror of the Lord, they will be secured from you by his grace.'Besides, what ground do such men leave unto the Lord Christ to stand upon, as it were, in his intercession for us in heaven? Do they not take that blood out of his hand which he is carrying into the holy place? And how do they despoil him of his honor in taking off from his work! A miserable employment! when men shall study and take pains to persuade themselves and others that Christ hath not done that for them which he hath done for all that are his, and which if he hath not done for them they must perish for evermore. Is it worth the while for them to weaken faith, love, and thankfulness unto Christ? From whom can such men look for their reward? Can right reason, or a light within, be no otherwise adored but by sacrificing the blood of Christ unto it, no otherwise be enthroned but by deposing him from his office, and taking his work out of his hand; and, by a horrible ingratitude, because they know no other could do that work, to conclude that it is needless? Are men so resolved not to be beholden unto Jesus Christ, that rather than grant that he hath made reconciliation for us by his blood, they will deny that there was any need that any such reconciliation should be made? O the depths of Satan! O the stupidity and blindness of men, that are “taken alive by him, and led captive at his pleasure!”

(2.) They who would come unto God by Christ may see what in the first place they are to look after. Indeed, if they are once brought into that condition wherein they will seriously look after him, they will not be able to look from it, though for a while it may be they will be unwilling to look unto it. Reconciliation they must have, or they can have no peace. This lies straight before them. They are willing, it may be, to look upon the right hand and the left, to see if there be any thing nigh them that will yield them relief; but all is in vain. If any thing else gives them ease, it gives them poison; if it gives them peace, it gives them ruin. Reconciliation by the blood of Christ is the only relief for their souls. And nothing more discovers the vanity of much of that religion which is in the world, than the regardlessness of men in looking after this, which is the foundation-stone of any durable building in the things of God. This they will do, and that they will do, but how they shall have an interest in the reconciliation made for sin they trouble not themselves withal.

II. The Lord Christ suffered under all his temptations, sinned in none.

He suffered, being tempted; sinned not, being tempted. He had the heart of a man, the affections of a man, and that in the highest degree of sense and tenderness. Whatever sufferings the soul of a man may be brought under, by grief, sorrow, shame, fear, pain, danger, loss, by any afflictive passions within or impressions of force from without, he underwent, he felt it all. Because he was always in the favor of God, and in the assurance of the indissolubility of the union of his person, we are apt to think that what came upon him was so overbalanced by the blessedness of his relation unto God as not to cause any great trouble unto him. But we mistake when we so conceive. No sorrows were like to his, no sufferings like unto his. He fortified not himself against them but as they were merely penal; he made bare his breast unto their strokes, and laid open his soul that they might soak into the inmost parts of it, Isaiah 50:6. All those reliefs and diversions of this life which we may make use of to alleviate our sorrows and sufferings he utterly abandoned. He left nothing, in the whole nature of sorrow or suffering, that he tasted not and made experience of. Indeed, in all his sufferings and temptations he was supported with the thoughts of the glory that was set before him; but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings. All the advantage that he had above us by the excellency of his person, was only that the sorrows of his heart were enlarged thereby, and he was made capable of greater enduring without sin. And it was to be thus with him,

1. Because, although the participation of human nature was only necessary that he might be a high priest, yet his sufferings under temptations were so that he might be a merciful high priest for tempted sufferers. Such have need not only to be saved by his atonement, but to be relieved, favored, comforted by his grace. They did not only want one to undertake for them, but to undertake for them with care, pity, and tenderness. Their state required delivery with compassion. God, by that way of salvation that he provides for them, intends not only their final safety in heaven, but also that, in the sense of the first-fruits of it in this world, they may glorify him by faith and thankful obedience. To this end it was necessary that they should have relief provided for them in the tenderness and compassion of their high priest; which they could have no greater pledge of than by seeing him for their sakes exposing himself unto the miseries which they had to conflict withal, and so always to bear that sense of them which that impression would surely leave upon his soul. And,

2. Because, although the Lord Jesus, by virtue of the union of his person and plenary unction with the Spirit, had a habitual fullness of mercy and compassion, yet he was to be particularly excited unto the exercise of them towards the brethren by the experience he had of their condition. His internal, habitual fullness of grace and mercy was capable of excitation unto suitable actings by external objects and sensible experience. It added not to his mercifulness, but occasioned his readiness to dispose it unto others, and shut the door against pleas of delaying succor. He bears still in his holy mind the sense he had of his sorrows wherewith he was pressed in the time of his temptations, and thereon seeing his brethren conflicting with the like difficulties is ready to help them; and because his power is proportioned unto his will, it is said “he is able.” And whatever may be the real effects on the mind of Christ from his temptations and sufferings now he is in heaven, I am sure they ought to be great on our faith and consolation, when we consider him undergoing them for this very end and purpose, that seeing he was constituted our high priest to transact all our affairs with God, he would be sensible of that condition in his own person which he was afterwards to present unto God for relief to be afforded unto it.

III. Temptations cast souls into danger.

They have need under them of relief and succor. Their spring, rise, nature, tendency, effects, all make this manifest. Many perish by them, many are wounded, none escape free that fall into them. Their kinds are various, so are their degrees and seasons; but all dangerous. But this I have elsewhere particularly insisted on. [8]

[8] See the treatise on “Temptation,” vol. 6 p. 88, of the author's works. ED.

IV. The great duty of tempted souls, is to cry out unto the Lord Christ for help and relief.

To succor any one, is to come unto his help upon his cry and call. This being promised by Christ unto those that are tempted, supposeth their earnest cry unto him. If we be slothful, if we be negligent under our temptations, if we look other ways for assistance, if we trust unto or rest in our own endeavors for the conquest of them, no wonder if we are wounded by them, or fall under them. This is the great “arcanum” for the cure of this disease, the only means for supportment, deliverance, and conquest, namely, that we earnestly and constantly apply ourselves unto the Lord Christ for succor, and that as our merciful high priest, who had experience of them. This is our duty upon our first surprisal with them, which would put a stop to their progress; this our wisdom in their success and prevalency. Whatever we do against them without this, we strive not lawfully, and shall not receive the crown. Were this more our practice than it is, we should have more freedom from them, more success against them, than usually we have. Never any soul miscarried under temptation that cried unto the Lord Christ for succor in a due manner, that cried unto him under a real apprehension of his danger, with faith and expectation of relief. And hereunto have we encouragement given us, by the great qualifications of his person in this office. He is “faithful,” he is “merciful,” and that which is the effect of them both, he is “able;” he is every way sufficient to relieve and succor poor tempted souls. He hath a sufficiency of care, wisdom, and faithfulness, to observe and know the seasons wherein succor is necessary unto us; a sufficiency of tenderness, mercy, and compassion, to excite him thereunto; a sufficiency of power, to afford succor that shall be effectual; a sufficiency of acceptation at the throne of grace, to prevail with God for suitable supplies and succor. He is every way “able to succor them that are tempted.” To him be praise and glory for evermore!