Hebrews 5:7

In this verse two instances of the qualifications of a high priest are accommodated unto our Lord Jesus Christ, and that in the retrograde order before proposed. For the last thing expressed concerning a high priest according to the law was, that he was “compassed with infirmity,” Hebrews 5:3.

And this, in the First place, is applied unto Christ; for it was so with him when he entered upon the discharge of his office. And therein the apostle gives a double demonstration:

1. From the time and season wherein he did execute his office; it was “in the days of his flesh.” So openly do they contradict the Scripture who contend that he entered not directly on his priestly office until these days of his flesh were finished and ended. Now, in the days of his flesh he was compassed with infirmities, and that because he was in the flesh.

2. From the manner of his deportment in this discharge of his office, he did it with “cries and tears.” And these also are from the infirmity of our nature.

Secondly, The acting of the high priest, as so qualified, in the discharge of his office, is accommodated unto him. For a high priest was appointed

ιπνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν, verse 1; “that he might offer gifts and sacrifices for sins.” So it is here affirmed of our Savior that he also “offered” to God; which is expressive of a sacerdotal act, as shall be declared. And this is further described,

1. By an especial adjunct of the sacrifice he offered, namely, “prayers and tears;”

2. By the immediate object of them, and his sacrifice which they accompanied, “Him that was able to save him from death;”

3. By the effect and issue of the whole, “He was heard in that which he feared.”

Hebrews 5:7. ῝Ος ἐν ταῖς ἡμέραις τῆς σαρκός αὐτοῦ δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας, καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας. ᾿Εν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ. Syr., “also when he was clothed with flesh.” Arab., “in the days of his humanity.” Μετὰ κραυγῆς ἱσχυρᾶς. Syr., “with a vehement outcry.” ᾿Απὸ τῆς εὐλαβεῖας. This is wholly omitted in the Syriae; only in the next verse mention of is introduced, as חֶלְתָּא, “fear,” or “dread:” which is evidently transferred from this place, the interpreter, it seems, not understanding the meaning of it in its present construction. [4]

[4] EXPOSITION. Chrys., Phot., Theophyl., Vulg., Luther, Calov, Olshausen, Bleek, and some others, understand εὐλάβ. in the sense of “fear of God;” Jesus was heard on account of his piety. The Peschito, Itala, Ambrose, Calvin, Beza, Grotius, Gerhard, Cappellus, Limborch, Carpzor, Bengei, Morus, Storr, Kuinoel, Paulus, De Wette, Tholuck, and a whole host of critics besides, render εὐλάβ. by fear, anxiety; which signification has been vindicated on philological grounds by Casaubon, Wetstein, and Krebs. Ebrard proceeds to argue, that though the prayer of Christ was to be saved from death, it was not unheard, inasmuch as he was divested of the fear of death. Others understand the fear to be simply that horror of soul under which he was” exceeding sorrowful.” Ed.

Hebrews 5:7. Who in the days of his flesh offered up prayers and supplications, with a strong cry [or vehement outcry] and tears, unto him that was able to save him from death, and was heard [or delivered] from [his] fear.

The person here spoken of is expressed by the relative ὅς, “who;” that is, ὁ χριστός, mentioned Hebrews 5:5, to whose priesthood thenceforward testimony is given. “Who,” that is Christ, not absolutely, but as a high priest.

The First thing mentioned of him is an intimation of the infirmity wherewith he was attended in the discharge of his office, by a description of the time and season wherein he was exercised in it; it was ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, “in the days of his flesh.” That these infirmities were in themselves perfectly sinless, and absolutely necessary unto him in this office, was before declared. And we may here inquire,

1. What is meant by the “flesh” of Christ?

2. What were “the days of his flesh?”

1. The “flesh” of Christ, or wherein he was, is in the Scripture taken two ways:

(1.) Naturally, by a synecdoche, for his whole human nature: John 1:14, “The Word was made flesh.” 1 Timothy 3:16, “God was manifest in the flesh.” Romans 9:5, “Of whom was Christ according to the flesh.” Hebrews 2:14, “He partook of flesh and blood.” 1 Peter 3:18; Romans 1:3. See our exposition of Hebrews 2:9-14. In this flesh, or in the flesh in this sense, as to the substance of it, Christ still continues. The body wherein he suffered and rose from the dead was altered, upon his resurrection and ascension, as to its qualities, but not as to its substance; it consisted still of “flesh and bones,” Luke 24:39. And the same spirit which, when he died, he resigned into the hands of God, was returned unto him again when he was “quickened by the Spirit,” 1 Peter 3:18; when God showed him again “the path of life,” according to his promise, Psalms 16:11. This flesh he carried entire with him into heaven, where it still continueth, though inwardly and outwardly exalted and glorified beyond our apprehension, Acts 1:11; and in this flesh shall he come again unto judgment, Acts 1:11; Acts 3:21; Acts 17:31; Revelation 1:7: for the union of this flesh with the divine nature in the person of the Son of God, is eternally indissoluble. And they overthrow the foundation of faith, who fancy the Lord Christ to have any other body in heaven than what he had on the earth; as they also do who make him to have such flesh as they can eat every day. It is not, therefore, the flesh of Christ in this sense, as absolutely considered, which is here intended; for the days of this flesh abide always, they shall never expire to eternity.

(2.) “Flesh,” as applied unto Christ, signifies the frailties, weaknesses, and infirmities of our nature; or our nature as it is weak and infirm during this mortal life. So is the word often used: Psalms 78:39, “He remembereth כִּיאּבָשָׂר חֵמָּה,” “that they are but flesh;” that is, poor, weak, mortal, frail creatures. Psalms 65:2, “Unto thee shall all flesh come;” poor, helpless, creatures standing in need of aid and assistance. So “flesh and blood” is taken for that principle of corruption, which must be done away before we enter into heaven, 1 Corinthians 15:50. And this is that which is meant by the flesh of Christ in this place, human nature not yet glorified, with all its infirmities, wherein he was exposed unto hunger, thirst, weariness, labor, sorrow, grief, fear, pain, wounding, death itself. Hereby doth the apostle express what he had before laid down in the person of the high priest according to the law, he was “compassed with infirmity.”

2. What were “the days of his flesh” intended? It is evident that in general his whole course and walk in this world may be comprised herein. From his cradle to the grave he bare all the infirmities of our nature, with all the dolorous and grievous effects of them. Hence all his days he was אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי, Isaiah 53:3; “a man of sorrows,” filled with them, never free from them; and familiarly “acquainted with grief, as a companion that never departed from him. But yet respect is not had here unto this whole space of time, only the subject-matter treated of is limited unto that season; it fell out neither before nor after, but in and during the days of his flesh. But the season peculiarly intended is the close of those days, in his last suffering, when all his sorrows, trials, and temptations came unto a head. The sole design of the expression is to show that when he offered up his sacrifice he was encompassed with infirmities; which hath an especial influence into our faith and consolation.

Secondly, An account is given of what he did in those days of his flesh, as a high priest, being called of God unto that office. And this in general was his acting as a priest, wherein many things are to be considered:

1. The act of his oblation, in that word προσενέγκας. Προσφέρω is “accedo,” “appropinquo,” or “accedere facio,” when applied unto things in common use, or unto persons in the common occasions of life. So doth קָרַב signify in the Hebrew. But when it doth so, the LXX. constantly render it by ἐγγίζω and προσεγγίζω; that is, “to draw near.” But when it is applied to things sacred, they render it by προσφέρω; that is, “offero,” or “to offer.” And although this word is sometimes used in the New Testament in the common sense before mentioned, yet it alone, and no other, is made use of to express an access with gifts and sacrifices, or offerings, to the altar. See Matthew 2:11; Matthew 5:23-24; Matthew 8:4; Mark 1:44; Luke 5:14. כְּיאּיַקְרִיב קָרְבָּן, Leviticus 1:2; that is, προσφέρῃ δῶρον, “offer a gift;'that is, at the altar. And in this epistle it constantly expresseth a sacerdotal act, Hebrews 5:1; Hebrews 5:3; Hebrews 8:3-4; Hebrews 9:7; Hebrews 9:9; Hebrews 9:14; Hebrews 9:25; Hebrews 9:28; Hebrews 10:1-2; Hebrews 10:8; Hebrews 10:11-12; Hebrews 11:4; Hebrews 11:17. And προσφορά is a “sacred oblation,” or a “sacrifice,” Hebrews 10:5; Hebrews 10:8; Hebrews 10:10; Hebrews 10:14; Hebrews 10:18. Nor is the word otherwise used in this epistle. And the end why we observe it, is to manifest that it is a priestly, sacerdotal offering that is here intended. He offered as a priest.

2. The matter of his offering is expressed by δεήσεις καὶ ἱκετηρίας “prayers and supplications.” Both these words have the same general signification. And they also agree in this, that they respect an especial kind of prayer, which is for the averting or turning away of impendent evils, or such as are deserved and justly feared. For whereas all sorts of prayers may be referred unto two heads,

(1.) Such as are petitory, for the impetration of that which is good;

(2.) Such as are deprecatory, for the keeping off or turning away that which is evil; the latter sort only are here intended. Δεήσεις are everywhere “preces deprecatoriae;” and we render it “supplications,” 1 Timothy 2:1. And “supplicationes” are the same with “supplicia,” which signifies both “punishments,” and “prayers” for the averting of them; as in the Hebrew, חַטָּאת is both “sin” and a “sacrifice” for the expiation of it. ῾Ιχετηρία is nowhere used in the Scripture but in this place only. In other authors it originally signifies “a bough, or olive-branch, wrapped about with wool or bays,” or something of the like nature; which they carried in their hands, and lifted up, who were supplicants unto others for the obtaining of peace from them, or to avert their displeasure. Hence is the phrase of “velamenta pretendere,” to hold forth such covered branches. So Liv. de Bell. Punic. lib. 24. cap. 30.:

“Ramos oleae ac velamenta alia supplicum porrigentes, orare, ut reciperent sese;”

“Holding forth olive branches, and other covered tokens used by supplicants, they prayed that they might be received into grace and favor.”

And Virgil, of his AEneas, to Evander, AEn. lib. 8:127:

“Optime Grajugenûm, cui me fortuna precari, Et vittâ comptos voluit pretendere ramos.”

And Herodian calls them ἱκετηρίας, “branches of supplication.” Hence the word came to denote a supplicatory prayer; the same with ἱκέτευμα. And it is in this sense usually joined with δεήσεις, as here by our apostle. So Isoc. de Pace, cap. xlvi.: Πολλὰς ἱκετηρίας καὶ δεήσεις ποιούμενοι, “Using many deprecatory entreaties and supplications.” So constantly the heathen called those prayers which they made solemnly to their gods, for the averting of impendent evils, “supplicia,” and “supplicationes.” Liv. lib. 10. cap. 23:

“Eo anno prodigia multa fuerunt: quorum averruncandorum causâ supplicationes in biduum senatus decrevit;” that is, “Irae deûm averruncandae,”

as he speaks lib. 8. cap. 6: to turn away the wrath of their gods. And such a kind of prayer is that whose form is given in Cato de re Rustic. cap. 14:

“Mars pater, te precor, quaesoque, ut calamitates intemperiasque prohibessis, defendas, averrunces.”

Hesychius explains ἱκετηρία by παράκλησις, a word of a much larger signification; but ἱκετηρία, a word of the same original and force, by καθαρτήρια, λυτήρια, “expiations and purgations,” from guilt deserving punishment. ῾Ικετηρία, Gloss. Vet., “Oratio, precatio supplicum;” “the prayer of suppliants.” The word being used only in this place in the Scripture, it was not unnecessary to inquire after the signification of it in other authors. It is a humble supplication for peace, or deprecation of evil, with the turning away of anger. And this sense singularly suits the scope of the place; for respect is had in it to the sufferings of Christ, and the fear which befell him in the apprehension of them as they were penal, as we shall see afterwards.

But it must also be here further observed, that however this word might be used to express the naked supplication of some men in distress unto others, yet whenever it is used in heathen authors, with respect unto their gods, it is always accompanied with expiatory sacrifices, or was the peculiar name of those prayers and supplications which they made with those sacrifices. And I have showed before that the solemn expiatory sacrifice of the high priest among the Jews was accompanied with deprecatory supplications; a form whereof, according to the apprehensions of their masters, I gave out of the Mishna. And so he was appointed, in the great sacrifice of expiation, to confess over the head of the scape-goat

“all the iniquities of the children of Israel, and all their transgressions in all their sins,” Leviticus 16:21;

which he did not without prayers for the expiation of them, and deliverance from the curse of the law due to them. And they are not the mere supplications of our blessed Savior that are here intended, but as they accompanied and were a necessary adjunct of the offering up of himself, his soul and body, a real propitiatory sacrifice to God. And therefore, wherever our apostle elsewhere speaks of the “offering” of Christ, he calls it the “offering of himself,” or of his “body,” Ephesians 5:2; Hebrews 9:14; Hebrews 9:25; Hebrews 9:28; Hebrews 10:10. Here, therefore, he expresseth the whole sacrifice of Christ by the “prayers and supplications” wherewith it was accompanied; and therefore makes use of that word which peculiarly denotes such supplications. And he describes the sacrifice or offering of Christ by this adjunct for the reasons ensuing:

1. To evince what he before declared, that in the days of his flesh, when he offered up himself unto God, he was encompassed with the weakness of our nature, which made prayers and supplications needful for him, as at all seasons, so especially in straits and distresses, when he cried from “the lion's mouth,” and “the horns of the unicorns,” Psalms 22:21. He was in earnest, and pressed to the utmost in the work that was before him. And this expression is used,

2. That we might seriously consider how great a work it was to expiate sin. As it was not to be done without suffering, so a mere and bare suffering would not effect it. Not only death, and that a bloody death, was required thereunto, but such as was to be accompanied with “prayers and supplications,” that it might be effectual unto the end designed, and that he who suffered it might not be overborne in his undertaking. The “redemption of souls was precious,” and must have ceased for ever, had not every thing been set on work which is acceptable and prevalent with God. And,

3. To show that the Lord Christ had now made this business his own. He had taken the whole work and the whole debt of sin upon himself. He was now, therefore, to manage it, as if be alone were the person concerned. And this rendered his prayers and supplications necessary in and unto his sacrifice. And,

4. That we might be instructed how to make use of and plead his sacrifice in our stead. If it was not, if it could not be, offered by him but with prayers and supplications, and those for the averting of divine wrath, and making peace with God, we may not think to be interested therein whilst under the power of lazy and slothful unbelief. Let him that would go to Christ, consider well how Christ went to God for him; which is yet further declared,

Thirdly, In the manner of his offering these prayers and supplications unto God, whereby he offered up himself also unto him. He did it μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων, “with strong crying” (or “a strong cry”) “and tears.” Chrysostom on the place observes, that the story makes no mention of these thugs. And, indeed, of his tears in particular it doth not; which from this place alone we know to have accompanied his sacerdotal prayers. But his “strong crying” is expressly related. To acquaint ourselves fully with what is intended herein, we may consider,

1. How it was expressed in prophecy;

2. How it is related in the story;

3. How reposed here by our apostle:

1. In prophecy the supplications here intended are called his “roaring:”

Psalms 22:1-3, “My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from דִּבְרֵי שַׁאֲתִי,” “the words of my roaring?” “Rugitus,” the proper cry of a lion, is κραυγὴ ἰσχυρά, “clamor validus,” “a strong and vehement outcry.” And it is used to express such a vehemency in supplications as cannot be compressed or confined, but will ordinarily break out into a loud expression of itself; at least such an intension of mind and affection as cannot be outwardly expressed without fervent outcries. Psalms 32:3, “When I kept silence,” that is, whilst he was under his perplexities from the guilt of sin, before he came off to a full and clear acknowledgment of it as verse 5, “my bones waxed old through my roaring all the day long.” The vehemency of his complainings consumed his natural strength. So Job 3:24, “My sighing cometh before I eat, ויּתְּכוּ בַמַּיִם שַׁאֲגֹתָי,” “and my roarings are poured out like waters,” namely, that break out of any place with great noise and abundance. So is a sense of extreme pressures and distresses signified: “I have roared by rein of the disquietness of my heart,” Psalms 28:8. This is κραυγὴ ἰσχυρά, “a strong cry.” And if we well consider his prayer, as recorded Psalms 22, especially from verse 9 to verse 21, we shall find that every word almost, and sentence, hath in it the spirit of roaring and a strong cry, however it were uttered. For it is not merely the outward noise, but the inward earnest intension and engagement of heart and soul, with the greatness and depth of the occasion of them, that is principally intended.

2. We may consider the same matter as related in story by the evangelists. The prayers intended are those which he offered to God during his passion, both in the garden and on the cross. The first are declared Luke 22:44, “And being in an agony, he prayed more earnestly, and his sweat was as drops of blood falling on the earth.” The inward frame is here declared, which our apostle shadows out by the external expressions and signs of it, in “strong cries and tears.” ᾿Εν ἀγωνίᾳ γενόμενος, “constitutus in agonia.” He was in, under the power of, wholly pressed by “an agony;” that is, a strong and vehement conflict of mind, in and about things dreadful and terrible. ᾿Αγωνία is φόβος διαπτώσεως, saith Nemes. de Natur. Hom.; “a dread of utter ruin.” “Timor extrinsecus advenientis mall,” Aquin.; “a dread of evil to come upon us from without.” It signifies, “ita vehementi discriminis objecti metu angi ut quodam-modo exanimis et attonitus sis,” saith Maldonat on Matthew 26:37. He prayed ἐκτενέστερον, “with more vehement intension of mind, spirit, and body.” For the word denotes not a degree of the acting of grace in Christ, as some have imagined, but the highest degree of earnestness in the actings of his mind, soul, and body; another token of that wonderful conflict wherein he was engaged, which no heart can conceive nor tongue express. This produced that preternatural sweat wherein θρόμβοι αἵματος, “thick drops of blood” ran from him to the ground. Concerning this he says, כּמַּיִם נִשְׁפַכְתִּי, Psalms 22:15, “I am poured out like water;” that is, ‘my blood is so, by an emanation from all parts of my body, descending to the ground.'And they consult not the honor of Jesus Christ, but the maintenance of their own false suppositions, who assign any ordinary cause of this agony, with these consequents of it, or such as other men may have experience of. And this way go many of the expositors of the Roman church. So à Lapid. in loc.:

“Nota secundo hunc Christi angorem lacrymas et sudorem sanguineum, testem infirmitatis a Christo assumptae, provenisse ex vivaci imaginatione, fiagellationis, coronationis, mortis dolorumque omnium quos mox subiturus erat; inde enim naturaliter manabat eorundem horror et angor.”

He would place the whole cause of this agony in those previous fancies, imaginations, or apprehensions, which he had of those corporeal sufferings which were to come upon him. Where, then, is the glory of his spiritual strength and fortitude? where the beauty of the example which herein he set before us? His outward sufferings were indeed grievous; but yet, considered merely as such, they were, as to mere sense of pain, beneath what sundry of his martyrs have been called to undergo for his name's sake. And yet we know that many, yea, through the power of his grace in them, the most of them who have so suffered for him in all ages, have cheerfully, joyfully, and without the least consternation of spirit, undergone the exquisite tortures whereby they have given up themselves unto death for him. And shall we imagine that the Son of God, who had advantages for his supportment and consolation infinitely above what they had any interest in, should be given up to this dreadful, trembling conflict, wherein his whole nature was almost dissolved, out of a mere apprehension of those corporeal sufferings which were coming on him? Was it the forethought of them only, and that as such, which dispelled the present sense of divine love and satisfaction from the indissoluble union of his person, that they should not influence his mind with refreshments and consolation? God forbid we should have such mean thoughts of what he was, of what he did, of what he suffered. There were other causes of these things, as we shall see immediately.

Again; on the cross itself it is said, ᾿᾿Ανεβόησε φωνῇ μεγάλῃ, Matthew 27:46; that is plainly, “He prayed μετὰ κραυγῆς ἱσχυρᾶς, ” He cried with a great outcry,” or “loud voice,” with a “strong cry.” This was the manner of the sacerdotal prayers of Christ which concerned his oblation, or the offering himself as a sacrifice, as is reported in the evangelist. The other part of his sacerdotal prayer, which expressed his intercession on a supposition of his oblation, he performed and offered with all calmness, quietness, and sedateness of mind, with all assurance and joyful glory, as if he were actually already in heaven; as we may see, John 17. But it was otherwise with him when he was to offer himself a sin-offering in our stead. If, therefore, we do compare the 22d psalm, as applied and explained by the evangelists and our apostle, with the 17th of John, we shall find a double mediatory or sacerdotal prayer of our Savior in behalf of the whole church. The first was that which accompanied his oblation, or the offering of himself an expiatory sacrifice for sin. And this having respect unto the justice of God, the curse of the law, and the punishment due to sin, was made in an agony, distress, and conflict, with wrestlings, expressed by cries, tears, and most vehement intensions of soul. The other, which though in order of time antecedent, yet in order of nature was built on the former, and a supposition of the work perfected therein, as is evident, John 17:11, represents his intercession in heaven. The first was μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων, the other μετὰ πεποιθήσεως καὶ πληροφορίας.

3. These are the things which are thus expressed by our apostle, “He offered up prayers and supplications, with strong cries and tears.” Such was the frame of his soul, such was his prayer and deportment in his sacrifice of himself. His tears, indeed, are not expressly mentioned in the story, but weeping was one of those infirmities of our nature which he was subject unto: John 11:35, “Jesus wept.” He expressed his sorrow thereby. And being now in the greatest distress, conflict, and sorrow, which reached unto the soul, until that was “sorrowful unto death,” as we may well judge that in his dealing with God he poured out tears with his prayers, so it is here directly mentioned. So did he here “offer up himself through the eternal Spirit.”

Fourthly, The object of this offering of Christ, he to whom he offered up prayers and supplications, is expressed and described. And this was ὀ δυνάμενος σώζειν αὐτὸν ἐκ θανάτου, “he that was able to save him from death,” that had power so to do. It is God who is intended, whom the apostle describes by this periphrasis, for the reasons that shall be mentioned. He calls him neither God, nor the Father of Christ, although the Lord Jesus, in the prayers intended, calls upon him by both these names. So in the garden he calls him Father: “O my Father, if it be possible, let this cup pass from me,” Matthew 26:39. And on the cross he called him God: “My God, my God, why hast thou forsaken me,” Matthew 27:46; and “Father” again, in the resignation of his life and soul into his hands, Luke 23:46. But in the reporting of these things our apostle waiveth these expressions, and only describeth God as “Him who was able to save him from death.” Now this he doth to manifest the consideration that the Lord Christ at that time had of God, of death, and of the causes, consequents, and effects of it. For his design is, to declare what was the reason of the frame of the soul of Christ in his suffering and offering before described, and what were the causes thereof.

In general, God is proposed as the object of the actings of Christ's soul in this offering of himself, as he who had all power in his hand to order all his present concernments: “To him who was able.” Ability or power is either natural or moral. Natural power is strength and active efficiency; in God omnipotency. Moral power is right and authority; in God absolute sovereignty. And the Lord Christ had respect unto the ability or power of God in both these senses: in the first, as that which he relied upon for deliverance; in the latter, as that which he submitted himself unto. The former was the object of his faith, namely, that God, by the greatness of his power, could support and deliver him in and under his trial. The latter was the object of his fear, as to the dreadful work which he had undertaken Now, because our apostle is upon the description of that frame of heart, and those actings of soul, wherewith our high priest offered himself for us unto God, which was with “prayers and supplications,” accompanied with “strong cries and tears,” I shall consider from these words three things, considering the power or ability of God principally in the latter way:

1. What were the general causes of the state and condition wherein the Lord Christ is here described by our apostle, and of the actings ascribed unto him therein.

2. What were the immediate effects of the sufferings of the Lord Christ in and upon his own soul.

3. What limitations are to be assigned unto them.

From all which it will appear why and wherefore he offered up his prayers and supplications unto him who was able to save him from death; wherein a fear of it is included, on the account of the righteous authority of God, as well as a faith of deliverance from it, on the account of his omnipotent power.

1. The general causes of his state and condition, with his actings therein, were included in that consideration and prospect which he then had of God, death, and himself, or the effects of death upon him.

(1.) He considered God at that instant as the supreme rector and judge of all, the author of the law and the avenger of it, who had power of life and death, as the one was to be destroyed and the other inflicted, according to the curse and sentence of the law. Under this notion he now considered God, and that as actually putting the law in execution, having power and authority to give up unto the sting of it, or to save from it. God represented himself unto him first as armed and attended with infinite holiness, righteousness, and severity, as one that would not pass by sin nor acquit the guilty; and then as accompanied with supreme or sovereign authority over him, the law, life, and death. And it is of great importance under what notion we consider God when we make our approaches unto him. The whole frame of our souls, as to fear or confidence, will be regulated thereby.

(2.) He considered death not naturally, as a separation of soul and body; nor yet merely as a painful separation of them, such as was that death which in particular he was to undergo; but he looked on it as the curse of the law due to sin, inflicted by God as a just and righteous judge. Hence, in and under it, he himself is said to be “made a curse,” Galatians 3:13. This curse was now coming on him, as the sponsor or surety of the new covenant. For although he considered himself, and the effects of things upon himself, yet he offered up these prayers as our sponsor, that the work of mediation which he had undertaken might have a good and blessed issue.

From hence may we take a view of that frame of soul which our Lord Jesus Christ was in when he offered up prayers and supplications, with strong cries and tears, considering God as him who had authority over the law, and the sentence of it that was to be inflicted on him. Some have thought, that upon the confidence of the indissolubleness of his person, and the actual assurance which they suppose he had always of the love of God, his sufferings could have no effect of fear, sorrow, trouble, or perplexity on his soul, but only what respected the natural enduring of pain and shame, which he was exposed unto. But the Scripture gives us another account of these things. It informs us, that “he began to be afraid, and sore amazed;” that “his soul was heavy, and sorrowful unto death;” that he was “in an agony,” and afterwards cried out, “My God, my God, why hast thou forsaken me?” under a sense of divine dereliction.

There was, indeed, a mighty acting of love in God toward us, in the giving of his Son to death for us, as to his gracious ends and purposes thereby to be accomplished; and his so doing is constantly in the Scripture reckoned on the score of love. And there was always in him a great love to the person of his Son, and an ineffable complacency in the obedience of Christ, especially that which he exercised in his suffering; but yet the curse and punishment which he underwent was an effect of vindictive justice, and as such did he look upon it and conflict with it. I shall not enter into the debates of those expressions which have been controverted about the sufferings of Christ, as whether he underwent the death of the soul, the second death, the pains of hell. For it would cause a prolix digression to show distinctly what is essential unto these things, or purely penal in them, which alone he was subject unto; and what necessarily follows a state and condition of personal sin and guilt in them who undergo them, which he was absolutely free from. But this alone I shall say, which I have proved elsewhere, whatever was due to us from the justice of God and sentence of the law, that he underwent and suffered. This, then, was the cause in general of the state and condition of Christ here described, and of his actings therein, here expressed.

2. In the second place, the effects of his sufferings in himself, or his sufferings themselves, on this account, may be reduced in general unto these two heads:

(1.) His dereliction. He was under a suspension of the comforting influences of his relation unto God. His relation unto God, as his God and Father, was the fountain of all his comforts and joys, The sense hereof was now suspended. Hence was that part of his cry, “My God, my God, why hast thou forsaken me?” The supporting influences of this relation were continued, but the comforting influences of it were suspended. See Psalms 22:1-3, etc. And from hence he was filled with heaviness and sorrow. This the evangelists fully express. He says of himself, that “his soul was exceeding sorrowful, even unto death,” Matthew 26:38; which expressions are emphatical, and declare a sorrow that is absolutely inexpressible. And this sorrow was the effect of his penal desertion; for sorrow is that which was the life of the curse of the law. So when God declared the nature of that curse unto Adam and Eve, he tells them that he will give them “sorrow,” and “multiply their sorrow,” Genesis 3:16-17. With this sorrow was Christ now filled, which put him on those strong cries and tears for relief. And this dereliction was possible, and proceeded from hence, in that all communications from the divine nature unto the human, beyond subsistence, were voluntary.

(2.) He had an intimate sense of the wrath and displeasure of God against the sin that was then imputed unto him. All our sins were then caused, by an act of divine and supreme authority, “to meet on him,” or “the LORD laid on him the iniquity of us all,” Isaiah 53:6. Even all our guilt was imputed unto him, or none of the punishment due unto our sins could have been justly inflicted on him. In this state of things, in that great hour, and wonderful transaction of divine wisdom, grace, and righteousness, whereon the glory of God, the recovery of fallen man, with the utter condemnation of Satan, depended, God was pleased for a while, as it were, to hold the scales of justice in aequilibrio, that the turning of them might be more conspicuous, eminent, and glorious. In the one scale, as it were, there was the weight of the first sin and apostasy from God, with all the consequents of it, covered with the sentence and curse of the law, with the exigence of vindictive justice, a weight that all the angels of heaven could not stand under one moment. In the other were the obedience, holiness, righteousness, and penal sufferings, of the Son of God, all having weight and worth given unto them by the dignity and worth of his divine person. Infinite justice kept these things for a season, as it were, at a poise, until the Son of God, by his prayers, tears, and supplications, prevailed unto a glorious success, in the delivery of himself and us.

3. Wherefore, as to the limitation of the effects of Christ's sufferings in and upon himself, we may conclude, in general,

(1.) That they were such only as are consistent with absolute purity, holiness, and freedom from the least appearance of sin;

(2.) Not such as did in the least impeach the glorious union of his natures in the same person;

(3.) Nor such as took off from the dignity of his obedience and merit of his suffering, but were all necessary thereunto: but then,

(4.) As he underwent whatever is or can be grievous, dolorous, afflictive, and penal, in the wrath of God, and sentence of the law executed; so these things really wrought in him sorrow, amazement, anguish, fear, dread, with the like penal effects of the pains of hell; from whence it was that he “offered up prayers and supplications, with strong cries and tears, unto him that was able to save him from death,” the event whereof is described in the last clause of the verse.

Καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, “and was heard in that which he feared.” To be heard in Scripture signifies two things:

1. To be accepted in our request, though the thing requested be not granted unto us. “God will hear me,” is as much as, ‘God will accept of me, is pleased with my supplication,' Psalms 55:17; Psalms 22:21.

2. To be answered in our request. To be heard, is to be delivered. So is this expressed, Psalms 22:25. In the first way there is no doubt but that the Father always heard the Son, John 11:42, always in all things accepted him, and was well pleased in him; but our inquiry is here, how far the Lord Christ was heard in the latter way, so heard as to be delivered from what he prayed against.

Concerning this observe, that the prayers of Christ in this matter were of two sorts:

1. Hypothetical or conditional; such was that prayer for the passing of the cup from him, Luke 22:42, “Father, if thou wilt, remove this cup from me.” And this prayer was nothing but what was absolutely necessary unto the verity of human nature in that state and condition. Christ could not have been a man and not have had an extreme aversation to the things that were coming upon him. Nor had it been otherwise with him, could he properly have been said to suffer; for nothing is suffering, nor can be penal unto us, but what is grievous unto our nature, and what it is abhorrent of. This acting of the inclination of nature, both in his mind, will, and affections, which in him were purely holy, our Savior expresseth in that conditional prayer. And in this prayer he was thus answered, his mind was fortified against the dread and terror of nature, so as to come unto a perfect composure in the will of God: “Nevertheless, not my will, but thine, be done.” He was heard herein so far as he desired to be heard; for although he could not but desire deliverance from the whole, as he was a man, yet he desired it not absolutely, as he was wholly subjected to the will of God.

2. Absolute. The chief and principal supplications which he offered up to him who was able to save him from death were absolute; and'in them he was absolutely heard and delivered. For upon the presentation of death unto him, as attended with the wrath and curse of God, he had deep and dreadful apprehensions of it; and how unable the human nature was to undergo it, and prevail against it, if not mightily supported and carried through by the power of God. In this condition it was part of his obedience, it was his duty, to pray that he might be delivered from the absolute prevalency of it, that he might not be cast in his trial, that he might not be confounded nor condemned. This he hoped, trusted, and believed; and therefore prayed absolutely for it, Isaiah 1:7-8. And herein he was heard absolutely; for so it is said, “He was heard ἀπὸ τῆς ευλαβείας.”

The word here used is in a singular construction of speech, and is itself of various significations. Sometimes it is used for a religious reverence, but such as hath fear joined with it; that is, the fear of evil. Frequently it signifies fear itself, but such a fear as is accompanied with a reverential care and holy circumspection. The word itself is but once more used in the New Testament, and that by our apostle, Hebrews 12:28, where we well render it, “godly fear.” Εὐλαβής, the adjective, is used three times, Luke 2:25; Acts 2:5; Acts 8:2; everywhere denoting a religious fear. Hebrews 11:7, we render the verb, εὐλαβηθείς, by “moved with fear;” that is, a reverence of God mixed with a dreadful apprehension of an approaching judgment. And the use of the preposition ἀπὸ added to εἰσακουσθείς is also singular, “auditus ex metu,” “heard from his fear.” Therefore is this passage variously interpreted by all sorts of expositors. Some read it, “He was heard because of his reverence.” And in the exposition hereof they are again divided. Some take “reverence” actively, for the reverence he had of God; that is, his reverential obedience: “He was heard because of his reverence,” or reverential obedience unto God. Some would have the reverence intended to relate to God, the reverential respect that God had unto him; God heard him, from that holy respect and regard which he had of him. But these things are fond, and suit not the design of the place; neither the coherence of the words, nor their construction, nor their signification, nor the scope of the apostle, will bear this sense. Others render it, “pro metu;” “from fear,” or “out of fear.” And this also is two ways interpreted:

1. Because “heard from fear” is somewhat a harsh expression, they explain “auditus” by “liberatus,” “delivered from fear;” and this is not improper. So Grotius: “Cure mortem vehementer perhorresceret,...... in hoc exauditus fuit utab isto metu liberaretur.” In this sense fear internal and subjective is intended. God relieved him against his fear, removing it and taking it away, by strengthening and comforting of him. Others by “fear” intend the thing feared; which sense our translators follow, and are therefore plentifully reviled and railed at by the Rhemists: “He was heard;” that is, delivered from the things which he feared as coming upon him. And for the vindication of this sense and exposition, there is so much already offered by many learned expositors as that I see not what can be added thereunto, and I shall not unnecessarily enlarge myself. And the opposition that is made hereunto is managed rather with clamours and outcries, than Scripture reasons or testimonies. Suppose the object of the fear of Christ here to have been what he was delivered from, and then it must be his fainting, sinking, and perishing under the wrath of God, in the work he had undertaken; yet,

1. The same thing is expressed elsewhere unto a higher degree and more emphatically; as where in this state he is said λυπεῖσθαι καὶ ἀδημονεῖν, and ἐκθαμβεῖσθαι, Matthew 26:37; Mark 14:33, to be “sorrowful,” “perplexed,” and “amazed.”

2. All this argues no more but that the Lord Christ underwent an exercise in the opposition that was made unto his faith, and the mighty conflict he had with that opposition. That his faith and trust in God were either overthrown or weakened by them, they prove not, nor do any plead them unto that purpose. And to deny that the soul of Christ was engaged in an ineffable conflict with the wrath of God in the curse of the law, that his faith and trust in God were pressed and tried to the utmost by the opposition made unto them, by fear, dread, and a terrible apprehension of divine displeasure due to our sins, is to renounce the benefit of his passion and turn the whole of it into a show, fit to be represented by pictures and images, or acted over in ludicrous scenes, as it is by the Papists.

It remains that we consider the observations which these words afford us for our instruction, wherein also their sense and importance will be further explained. And the first thing that offers itself unto us is, that,

Obs. 1. The Lord Jesus Christ himself had a time of infirmity in this world.

A season he had wherein he was beset and “compassed with infirmities.” So it was with him “in the days of his flesh.” It is true, his infirmities were all sinless, but all troublesome and grievous. By them was he exposed unto all sorts of temptations and sufferings; which are the two springs of all that is evil and dolorous unto our nature. And thus it was with him, not for a few days, or a short season only, but during his whole course in this world. This the story of the gospel gives us an account of, and the instance of his “offering up prayers with strong cries and tears,” puts out of all question. These things were real, and not acted to make an appearance or representation of them. And hereof himself expresseth his sense: Psalms 22:6-7, “I am a worm, and no man; a reproach of men, and despised of the people. All that see me, laugh me to scorn.” So verses 14, 15. How can the infirmities of our nature, and a sense of them, be more emphatically expressed? So Psalms 69:20,

“Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.”

Psalms 40:12, “Innumerable evils have compassed me about.” He had not only our infirmities, but he felt them, and was deeply sensible both of them and of the evils and troubles which through them he was exposed unto. Hence is that description of him, Isaiah 53:3.

Two things are herein by us duly to be considered:

First, That it was out of infinite condescension and love unto our souls that the Lord Christ took on himself this condition, Philippians 2:6-8. This state was neither natural nor necessary unto him upon his own account. In himself he was “in the form of God, and thought it not robbery to be equal with God;” but this mind was in him, that for our sakes he would take on himself all these infirmities of our nature, and through them expose himself unto evils innumerable. It was voluntary love, and not defect or necessity of nature, which brought him into this condition.

Secondly, As he had other ends herein, for these things were indispensably required unto the discharge of his sacerdotal office, so he designed to set us an example, that we should not faint under our infirmities and sufferings on their account, Heb 12:2-3, 1 Peter 4:1. And God knows such an example we stood in need of, both as a pattern to conform ourselves unto under our infirmities, and to encourage us in the expectation of a good issue unto our present deplorable condition.

Let us not, then, think strange, if we have our season of weakness and infirmity in this world, whereby we are exposed unto temptation and suffering. Apt we are, indeed, to complain hereof; the whole nation of professors is full of complaints; one is in want, straits, and poverty; another in pain, under sickness, and variety of troubles; some are in distress for their relations, some from and by them; some are persecuted, some are tempted, some pressed with private, some with public concerns; some are sick, and some are weak, and some are “fallen asleep.” And these things are apt to make us faint, to despond, and be weary. I know not how others bear up their hearts and spirits. For my part, I have much ado to keep from continual longing after the embraces of the dust and shades of the grave, as a curtain drawn over the rest in another world. In the meantime, every momentary gourd that interposeth between the vehemency of wind and sun, or our frail, fainting natures and spirits, is too much valued by us.

But what would we have? Do we consider who, and what, and where we are, when we think strange of these things? These are the days of our flesh, wherein these things are due to us, and unavoidable. “Man is born unto trouble, as the sparks fly upward,” Job 5:7, necessarily and abundantly. All complaints, and all contrivances whereby we endeavor to extricate ourselves from those innumerable evils which attend our weak, frail, infirm condition, will be altogether vain. And if any, through the flatteries of youth, and health, and strength, and wealth, with other satisfactions of their affections, are not sensible of these things, they are but in a pleasant dream, which will quickly pass away.

Our only relief in this condition is a due regard unto our great example, and what he did, how he behaved himself in the days of his flesh, when he had more difficulties and miseries to conflict with than we all. And in him we may do well to consider three things:

1. His patience, unconquerable and unmovable in all things that befell him in the days of his flesh.

“He did not cry, nor lift up, nor cause his voice to be heard in the street,” Isaiah 42:2.

Whatever befell him, he bore it quietly and patiently. Being buffeted, he threatened not; being reviled, he reviled not again. “As a sheep before her shearers is dumb, so he opened not his mouth.”

2. His trust in God. By this testimony, that it is said of him, “I will put nay trust in God,” doth our apostle prove that he had the same nature with us, subject to the same weakness and infirmities, Hebrews 2:13. And this we are taught thereby, that there is no management of our human nature, as now beset with infirmities, but by a constant trust in God. The whole life of Christ therein was a life of submission, trust, and dependence on God; so that when he came to his last suffering, his enemies fixed on that to reproach him withal, as knowing how constant he was in the profession thereof, Psalms 22:8; Matthew 27:43.

3. His earnest, ferventprayers and supplications, which are here expressed by our apostle, and accommodated unto the days of his flesh. Other instances of his holy, gracious deportment of himself, in that condition wherein he set us an example, might be insisted on, but these may give us an entrance into the whole of our duty. Patience, faith, and prayer, will carry us comfortably and safely through the whole course of our frail and infirm lives in this world.

Obs. 2. A life of glory may ensue after a life of infirmity.

“If,” saith our apostle, “in this life only we have hope, we are of all men most miserable.” For besides that we are obnoxious to the same common infirmities within and calamities without with all other men, there is, and ever will be, a peculiar sort of distress that they are exposed unto who “will live godly in Christ Jesus.” But there is nothing can befall us but what may issue in eternal glory. We see that it hath done so with Jesus Christ. His season of infirmity is issued in eternal glory; and nothing but unbelief and sin can hinder ours from doing so also.

Obs. 3. The Lord Christ is no more now in a state of weakness and temptation; the days of his flesh are past and gone.

As such the apostle here makes mention of them, and the Scripture signally in sundry places takes notice of it. This account he gives of himself, Revelation 1:18, “I am he that liveth, and was dead; and, behold, I am alive for evermore.” The state of infirmity and weakness, wherein he was obnoxious unto death, is now past; he now lives for evermore. “Henceforth he dieth no more, death hath no more power over him;” nor anything else that can reach the least trouble unto him. With his death ended the days of his flesh. His revival, or return unto life, was into absolute, eternal, unchangeable glory. And this advancement is expressed by his “sitting at the right hand of the Majesty on high;” which we have before declared. He is therefore now no more, on any account, obnoxious,

1. Unto the law, the sentence, or curse of it. As he was “made of a woman, he was “made under the law; and so he continued all the days of his flesh. Therein did he fulfill all the righteousness it required, and answered the whole penalty for sin that it exacted. But with the days of his flesh ended the right of the law towards him, either as to require obedience of him or exact suffering from him: hence, a little before his expiration on the cross, he said concerning it, “It is finished.” And hereon doth our freedom from the curse of the law depend. The law can claim no more dominion over a believer than it can over Christ himself. He lives now out of the reach of all the power of the law, to plead his own obedience unto it, satisfaction of it, and triumph over it, in the behalf of them that believe on him. Nor,

2. Unto temptations. These were his constant attendants and companions during the days of his flesh. What they were, and of what sorts, we have in part before discoursed. He is now freed from them and above them; yet not so but that they have left a compassionate sense upon his holy soul of the straits and distresses which his disciples and servants are daily brought into by them, which is the spring and foundation of the relief he communicates unto them. Nor,

3. Unto troubles, persecutions, or sufferings of any kind. He is not so in his own person. He is far above, out of the reach of all his enemies; above them in power, in glory, in authority and rule. There is none of them but he can crush at his pleasure, and “dash them in pieces like a potter's vessel.” He is, indeed, still hated as much as ever, maligned as much as in the days of his flesh, and exposed unto the utmost power of hell and the world in all his concerns on the earth. But he laughs all his enemies to scorn, he hath them in derision; and, in the midst of their wise counsels and mighty designs, disposes of them and all their undertakings unto his ends and purposes, not their own. He is pleased, indeed, as yet, to suffer and to be persecuted in his saints and servants; but that is from a gracious condescension, by virtue of a spiritual union, not from any necessity of state or condition. And some may hence learn how to fear him, as others may and do to put their trust in him.

Obs. 4. The Lord Christ filled up every season with duty, with the proper duty of it.

The days of his flesh were the only season wherein he could “offer” to God; and he missed it not, he did so accordingly. Some would not have Christ offer himself until he came to heaven. But then the season of offering was past. Christ was to use no strong cries and tears in heaven, which yet were necessary concomitants of his oblation. It is true, in his glorified state, he continually represents in heaven the offering that he made of himself on the earth, in an effectual application of it unto the advantage of the elect; but the offering itself was in the days of his flesh. This was the only season for that duty; for therein only was he meet unto this work, and had provision for it. Then was his body capable of pain, his soul of sorrow, his nature of dissolution; all which were necessary unto this duty. Then was he in a condition wherein faith, and trust, and prayers, and tears, were as necessary unto himself as unto his offering. This was his season, and he missed it not. Neither did he so on any other occasion during the days of his flesh, especially those of his public ministry; wherein we ought to make him our example.

Obs. 5. The Lord Christ, in his offering up himself for us, labored and travailed in soul to bring the work unto a good and holy issue.

A hard labor it was, and as such it is here expressed. He went through it with fears, sorrows, tears, outcries, prayers, and humble supplications. This is called עֲמַל נַפְשׁוֹ, the pressing, wearying, laborious “travail of his soul,” Isaiah 53:11. He labored, was straitened and pained, to bring forth this glorious birth. And we may take a little prospect of this travail of the soul of Christ as it is represented unto us.

1. All the holy, natural affections of his soul were filled, taken up, and extended to the utmost capacity, in acting and suffering. The travail of our souls lies much in the engagement and actings of our affections. Who is there who hath been acquainted with great fears, great sorrows, great desires, great and ardent love, who knows it not? All and every one of these had now their sails filled in Christ, and that about the highest, noblest, and most glorious objects that they are capable of. The sorrows of his holy mother, Luke 2:35; the danger of his disciples, Zechariah 13:7; the scandal of the cross, the shame of his suffering, Hebrews 12:2; the ruin of his people according to the flesh for their sin, Luke 23:28-30; with sundry other the like objects and considerations, filled and exercised all his natural affections. This put his soul into travail, and had an influence into the conflict wherein he was engaged.

2. All his graces, the gracious qualifications of his mind and affections, were in a like manner in the height of their exercise. Both those whose immediate object was God himself, and those which respected the church, were all of them excited, drawn forth, and engaged: as,

(1.) Faith and trust in God. These himself expresseth in his greatest trial, as those which he betook himself unto, Isaiah 1:7-8; Psalms 22:9-10; Hebrews 2:13. These graces in him were now tried to the utmost. All their strength, all their efficacy, was exercised and proved; for he was to give in them an instance of an excellency in faith, rising up above the instance of the provocation that was in the unbelief of our first parents, whereby they fell off from God. There is no object about which faith can be exercised, no duty which it worketh in and by, but what it was now applied unto, and in, by Jesus Christ.

(2.) Love to mankind. As this in his divine nature was the peculiar spring of that infinite condescension whereby he took our nature on him, for the work of mediation, Philippians 2:6-8; so it wrought mightily and effectually in his human nature, in the whole course of his obedience, but especially in the offering of himself unto God for us. Hence where there is mention made of his “giving himself for us,” which was in the sacrifice of himself, commonly the cause of it is expressed to have been his love: ‘The Son of God “loved me, and gave himself for me,”' Galatians 2:20; “Christ loved the church, and gave himself for it,” Ephesians 5:25-26; “He loved us, and washed us from our sins in his own blood,” Revelation 1:5. With this love his soul now travailed, and labored to bring forth the blessed fruits of it. The workings of this love in the heart of Christ, during the trial insisted on, whereby he balanced the sorrow and distress of his sufferings, no heart can conceive nor tongue express.

(3.) Zeal for the glory of God. Zeal is the height of careful, solicitous love. The love of Christ was great to the souls of men; but the life of it lay in his love to God, and zeal for his glory. This he now labored in, namely, that God might be glorified in the salvation of the elect. This was committed unto him, and concerning this he took care that it might not miscarry.

(4.) He was now in the highest exercise of obedience unto God, and that in such a peculiar manner as before he had no occasion for. It is observed as the height of his condescension, that he was “obedient unto death, the death of the cross,” Philippians 2:8. This was the highest instance of obedience that God ever had from a creature, because performed by him who was God also. And if the obedience of Abraham was so acceptable to God, and was so celebrated, when he was ready to offer up his son, how glorious was that of the Son of God, who actually offered up himself, and that in such a way and manner as Isaac was not capable of being offered! And there was an eminent specialty in this part of his obedience; hence, Hebrews 5:8, it is said that “he learned obedience by the things which he suffered;” which we shall speak to afterwards. And in the exercise of this obedience, that it might be full, acceptable, meritorious, every way answering the terms of the covenant between God and him about the redemption of mankind, he labored and travailed in soul. And by this his obedience was a compensation made for the disobedience of Adam, Romans 5:19. So did he travail in the exercise of grace.

3. He did so also with respect unto that confluence of calamities, distresses, pains, and miseries, which was upon his whole nature. And that in these consisted no small part of his trials, wherein he underwent and suffered the utmost which human nature is capable to undergo, is evident from the description given of his dolorous sufferings both in prophecy, Psalms 22; Isaiah 53, and in the story of what befell him in the evangelists. In that death of the body which he underwent, in the means and manner of it, much of the curse of the law was executed. Hence our apostle proves that he was “made a curse for us,” from that of Moses, “Cursed is every one that hangeth on a tree,” Galatians 3:13; Deuteronomy 21:22-23. For that ignominy of being hanged on a tree was peculiarly appointed to represent the execution of the curse of the law on Jesus Christ, “who his own self bare our sins on the tree,” 1 Peter 2:24. And herein lies no small mystery of the wisdom of God. He would have a resemblance, among them who suffered under the sentence of the law, of the suffering of Christ; but in the whole law there was no appointment that any one should be put to death by being hanged; but whereas God foreknew that at the time of the suffering of Christ the nation would be under the power of the Romans, and that the sentence of death would be inflicted after their manner, which was by being nailed unto and hanged on a cross, he ordered, for a prefiguration thereof, that some great transgressors, as blasphemers and open idolaters, after they were stoned, should be hanged upon a tree, to make a declaration of the curse of the law inflicted on them. Hence it is peculiarly said of such a one, “He that is hanged on the tree is the curse of God;” because God did therein represent the suffering of Him who underwent the whole curse of the law for us. And in this manner of his death there were sundry things concurring:

(1.) A natural sign of his readiness to embrace all sinners that should come unto him, his arms being, as it were, stretched out to receive them, Isaiah 45:22; Isaiah 65:1.

(2.) A moral token of his condition, being left as one rejected of all between heaven and earth for a season; but in himself interposing between heaven and earth, the justice of God and sins of men, to make reconciliation and peace, Ephesians 2:16-17.

(3.) The accomplishment of sundry types; as,

[1.] Of that of him who was hanged on a tree, as cursed of the Lord, Deuteronomy 21:22.

[2.] Of the brazen serpent which was lifted up in the wilderness, John 3:14; with respect whereunto he says, that when he is “lifted up” he would “draw all men unto him,” John 12:32.

[3.] Of the wave-offering, which was moved, shaken, and turned several ways; to declare that the Lord Christ, in his offering of himself, should have respect unto all parts of the world, and all sorts of men, Exodus 29:26. And in all the concerns of this death, all the means of it, especially as it was an effect of the curse of the law, or penal, immediately from God himself, (for “he that is hanged” on a tree “is accursed of God,”) did he labor and travail in the work that lay before him.

4. The conflict he had with Satan and all the powers of darkness was another part of his travail. This was the hour of men, and power of darkness, Luke 22:53, the time when the prince of this world came, John 14, to try the utmost of his skill, interest, horror, rage, and power, for his destruction. Then were all infernal principalities and powers engaged in a conflict with him, Colossians 2:14-15. Whatever malice, poison, darkness, dread, may be infused into diabolical suggestions, or be mixed with external representations of things to the sight, or imagination, he was now contending with. And herein he labored for that victory and success which, in the issue, he did obtain, Colossians 2:13-15; Hebrews 2:14; 1 John 3:8.

5. His inward conflict, in the “making his soul an offering for sin,” in his apprehensions, and undergoing of the wrath of God due unto sin, hath been already spoken unto, so far as is necessary unto our present purpose. 6. In and during all these things there was in his eye continually that unspeakable glory that was set before him, of being the repairer of the breaches of the creation, the recoverer of mankind, the captain of salvation unto all that obey him, the destruction of Satan, with his kingdom of sin and darkness; and in all, the great restorer of divine glow, to the eternal praise of God. Whilst all these things were in the height of their transaction, is it any wonder if the Lord Christ labored and travailed in soul, according to the description here given of him?

Obs. 6. The Lord Christ, in the time of his offering and suffering, considering God, with whom he had to do, as the sovereign Lord of life and death, as the supreme Rector and Judge of all, casts himself before him, with most fervent prayers for deliverance from the sentence of death and the curse of the law.

This gives the true account of the deportment of our Savior in his trial, here described. There are two great mistakes about the sufferings of Christ and the condition of his soul therein. Some place him in that security, in that sense and enjoyment of divine love, that they leave neither room nor reason for the fears, cries, and wrestlings here mentioned; indeed, so as that there should be nothing real in all this transaction, but rather that all things were done for ostentation and show. For if the Lord Christ was always in a full comprehension of divine love, and that in the light of the beatific vision, what can these conflicts and complaints signify? Others grant that he was in real distress and anguish; but they say it was merely on the account of those outward sufferings which were coming on him; which, as we observed before, is an intolerable impeachment of his holy fortitude and constancy of mind. For the like outward things have been undergone by others without any tokens of such consternation of spirit. Wherefore, to discern aright the true frame of the spirit of Christ, with the intension of his cries and supplications (the things before insisted on), are duly to be considered,

1. How great a matter it was to make peace with God for sinners, to make atonement and reconciliation for sin. This is the life and spirit of our religion, the center wherein all the lines of it do meet, Philippians 3:8-10; 1 Corinthians 2:2; Galatians 6:14. And those by whom a due and constant consideration of it is neglected, are strangers unto the animating spirit of that religion which they outwardly profess; and therefore Satan doth employ all his artifices to divert the minds of men from a due meditation hereon, and the exercise of faith about it. Much of the devotion of the Romanists is taken up in dumb shows and painted representations of the sufferings of Christ. But as many of their scenical fancies are childishly ridiculous, and unworthy of men who have the least apprehension of the greatness and holiness of God, or that he is a spirit, and will be worshipped in spirit and in truth; so they are none of them of any other use but to draw off the mind, not only from a spiritual contemplation of the excellency of the offering of Christ, and the glorious effects thereof, but also from the rational comprehension of the truth of the doctrine concerning what he did and suffered. For he that is instructed in and by the taking, shutting up, and setting forth of a crucifix, with painted thorns, and nails, and blood, with Jews, and thieves, and I know not what other company, about it, is obliged to believe that he hath, if not all, yet the principal part at least, of the obedience of Christ in his suffering represented unto him. And by this means is his mind taken off from inquiring into the great transactions between God and the soul of Christ, about the finishing of sin, and the bringing in of everlasting righteousness; without which those other things, which by carnal means they represent unto the carnal minds and imaginations of men, are of no value or use. On the other hand, the Socinians please themselves, and deceive others, with a vain imagination that there was no such work to be done now with God as we have declared. If we may believe them, there was no atonement to be made for sin, no expiatory sacrifice to be offered, no peace thereby to be made with God, no compensation to his justice, by answering the sentence and curse of the law due to sin. But certainly if this sort of men had not an unparalleled mixture of confidence and dexterity, they could not find out evasions unto so many express divine testimonies as lie directly opposite to their fond imagination, unto any tolerable satisfaction in their own minds; or suppose that any men can with patience bear the account they must give of the agony, prayers, cries, tears, fears, wrestlings, and travail, of the soul of Christ, on this supposition. But we may pass them over at present, as express “enemies of the cross of Christ;” that is, of that cross whereby he made peace with God for sinners, as Ephesians 2:14-16. Others there are who by no means approve of any diligent inquiry into these mysteries. The whole business and duty of ministers and others is, in their mind, to be conversant in and about morality. As for this fountain and spring of grace, this basis of eternal glory; this evidence and demonstration of divine wisdom, holiness, righteousness, and love; this great discovery of the purity of the law and vileness of sin; this first, great, principal subject of the gospel, and motive of faith and obedience; this root and cause of all peace with God, all sincere and incorrupted love towards him, of all joy and consolation from him, they think it scarcely deserves a place in the objects of their contemplation, and are ready to guess that what men write and talk about it is but phrases, canting, and fanatical. But such as are admitted into the fellowship of the sufferings of Christ will not so easily part with their immortal interest and concern herein. Yea, I fear not to say, that he is likely to be the best, the most humble, the most holy and fruitful Christian, who is most sedulous and diligent in spiritual inquiries into this great mystery of the reconciliation of God unto sinners by the blood of the cross, and in the exercise of faith about it. Nor is there any such powerful means of preserving the soul in a constant abhorrency of sin, and watchfulness against it, as a due apprehension of what it cost to make atonement for it. And we may also learn hence,

2. That a sight and sense of the wrath of God due unto sin will be full of dread and terror for the souls of men, and will put them to a great conflict, with wrestling, for deliverance. We find how it was with the Lord Christ in that condition; and such a view of the wrath of God all men will be brought unto sooner or later. There is a view to be had of it in the curse of the law for the present; there will be a more terrible expression of it in the execution of that curse at the last day; and no way is there to obtain a deliverance from the distress and misery wherewith this prospect of wrath due to sin is attended, but by obtaining a spiritual view of it in the cross of Christ, and acquiescing by faith in that atonement.

Obs. 7. In all the pressures that were on the Lord Jesus Christ, in all the distresses he had to conflict withal in his suffering, his faith for deliverance and success was firm and unconquerable. This was the ground he stood upon in all his prayers and supplications.

Obs. 8. The success of our Lord Jesus Christ, in his trials, as our head and surety, is a pledge and assurance of success unto us in all our spiritual conflicts.