Hebrews 5:8

The things discoursed in the foregoing verse seem to have an inconsistency with the account given us concerning the person of Jesus Christ at the entrance of this epistle. For he is therein declared to be the Son of God, and that in such a glorious manner as to be deservedly exalted above all the angels in heaven. He is so said to be the Son of God, as to be “the brightness of the Father's glory, and the express image of his person,” even partaker of the same nature with him; God, by whom the heavens were made, and the foundations of the earth were laid, Hebrews 1:8-10. Here he is represented in a low, distressed condition, humbly, as it were, begging for his life, and pleading with “strong cries and tears” before him who was able to deliver him. These things might seem unto the Hebrews to have some kind of repugnancy unto one another. And, indeed, they are a, “stone of stumbling, and a rock of offense,” unto many at this day; they are not able to reconcile them in their carnal minds and reasonings. Wherefore, since it is by all acknowledged that he was truly and really in the low, distressed condition here described, they will not allow that he was the Son of God in the way declared by the apostle, but invent other reasons of their own for which he should be so termed. Their pleas and pretences we have discussed elsewhere. The aim of the apostle in this place is, not to repel the objections of unbelievers, but to instruct the faith of them who do believe in the truth and reason of these things. For he doth not only manifest that they were all possible, upon the account of his participation of flesh and blood, who was in himself the eternal Son of God; but also that the whole of the humiliation and distress thereon ascribed unto him was necessary, with respect unto the office which he had undertaken to discharge, and the work which was committed unto him. And this he doth in the next ensuing and following verses.

Hebrews 5:8. Καίπερ ὥν Υἱὸς, ἔμαθεν ἀφ᾿ ὧν ἔπαθε τὴν ὑπακοήν.

I observed before that the Syriac translation hath transpond some words in these two verses, and thus reads this latter of them, And although he were a Son, from the fear and sufferings which he underwent he learned obedience.” That concerning “fear” is traduced out of the foregoing verse, where it is omitted. Some copies of the Vulgar read, “et quidem cum esset Filius Dei,” as do our old English translations, restoring it before its connection, as also in other places. The Rhemists only, “and truly, whereas he was the Son;” no other translation acknowledgeth the addition of” God.” Arias, “existens Filius:” which some other translations add some epithet unto, to express the emphasis; “a faithful Son,” Ethiop.; a Son always,” Arab. [5]

[5] TRANSLATION. Υἱός. The word becomes definite from its connection and well-known application; as in Matthew 12:41-42, “men of Nineveh,” and “a queen translation, and thereby gives the precise

Hebrews 5:8. Although he were a Son, yet learned he obedience by [or from] the things which he suffered.

Καίπερ , “quamvis,” “tametsi,” “although;” an adversative, with a concession. An exception may be supposed unto what was before delivered, namely, ‘If he were “a Son,” how came he so to pray and cry, so to stand in need of help and relief? This is here tacitly inserted. Saith the apostle, ‘Although he were so, yet these other things were necessary.'And this gives us a connection of the words unto those foregoing. But according to the apostle's usual way of reasoning in this epistle, there is also a prospect in this word towards the necessity and advantage of his being brought into the condition described; which in our translation is supplied by the addition of “yet.”

Υἱὸς ὤν, “he were a Son,” “and yet being a Son;” that is, such a Son as we have described, or “that Son of God.”'It was no great nor singular thing for a son or child of God by adoption to be chastised, to suffer, and thereby to be instructed unto obedience. He therefore speaks not of him as a son on any common account, or such as any mere creature can claim interest in. But he was “God's own Son,” Romans 8:3; the “only begotten of the Father,” John 1:14; who was himself also “in the form of God,” Philippians 2:6. That he should do the thing here spoken of, is great and marvelous. Therefore is it said that he did thus, “although he were a Son.” Two things are included herein, namely, in the introduction of Christ in this place under the title of the “Son:”

1. The necessity of doing what is here ascribed unto him, with respect unto the end aimed at. And this is more fully declared in the next verse. The things that were in themselves necessary unto the great end of the glory of God in the salvation of the elect, were not to be waived by Christ, “although he were the Son.”

2. His love, that he would submit to this condition for our sake. On his own account no such thing was required of him, or any way needful unto him; but for our sakes (such was his love) he would do it, “although he were a Son.”

Besides, whereas the apostle is comparing the Lord Christ, as a high priest, with Aaron and those of his order, he intimates a double advantage which he had above them:

1. That he was a Son, whereas they were servants only; as he had before expressed the same difference in comparing him with Moses, Hebrews 3:4-6.

2. That he learned obedience by what he suffered; which few of them did, none of them in the same way and manner with him.

῎Εμαθεν ἀφ᾿ ὧν ἔπαθε, τὴν ὑπακοήν. As to the manner of the expression or phraseology, ἀφ᾿ ὧν seems to be put for ἐξ ὧν, “by,” “out of,” “from,” the things. And, moreover, there is an ellipsis, or a metaptosis in the words, being put for ἔμαθεν ἀπ᾿ ἐκείνων ἃ ἓπαθε : and so we express the sense in our translation. Also, the paranomasia which is in them, ἔμαθεν ἀφ᾿ ὧν ἔπαθε, is observed by all. And there is some correspondence in the whole unto that common ancient saying, Τὰ παθήματα μαθήματα. [6]

[6] See the speech of Croesus, Herodot. 1:207. Ed.

Three things we are to inquire into:

1. What is the obedience which is here intended.

2. How Christ is said to learn it.

3. By what means he did so.

1. ῾Υπακοή is “an obediential attendance unto the commands of another;” “a due consideration of, a ready compliance with authoritative commands:” for the word cometh from that which signifieth “to hearken,” or “hear.” Hence, to “hearken” or “hear,” is frequently in the Scripture used for to obey; and to “refuse to hear,” is to be stubborn and disobedient: because obedience respects the commands of another, which we receive and become acquainted withal by hearing; and a readiness with diligence therein, is the great means to bring us unto obedience. ῾Υπακοή, therefore, is” an obediential compliance with the commands of another,” when we hear, and thereby know them.

This obedience in Christ was twofold:

(1.) General, in the whole course of his holy life in this world; every thing he did was not only materially holy, but formally obediential. He did all things because it was the will and law of God that so he should do. And this obedience to God was the life and beauty of the holiness of Christ himself; yea, obedience unto God in any creature is the formal reason constituting any act or duty to be good or holy. Where that consideration is excluded, whatever the matter of any work or duty may be, it is neither holy nor accepted with God. Wherefore the whole course of the life of Christ was a course of obedience unto God; whereon he so often professed that he kept the commands and did the will of him that sent him, thereby “fulfilling all righteousness.” But yet this is not the obedience here peculiarly intended, although no part of it can be absolutely excluded from the present consideration; for whereas this obedience hath respect unto suffering, he “learned it from the things which he suffered,” his whole life was a life of suffering. One way or other he suffered in all that he did, at least when and whilst he did it. His state in this world was a state of humiliation and exinanition; which things have suffering in their nature. His outward condition in the world was mean, low, and contemptible; from which sufferings are inseparable. And he was in all things continually exposed unto temptations, and all sorts of oppositions, from Satan and the world; this also added to his sufferings.

(2.) But yet, moreover, there was a peculiar obedience of Christ, which is intended here in an especial manner. This was his obedience in dying, and in all things that tended immediately thereunto. “He became obedient unto death, even the death of the cross;” for this commandment had he of his Father, that he should lay down his life, and therefore he did it in a way of obedience. And this especial obedience to the command of God for suffering and dying the apostle here respects. With regard hereunto he said of old,

“Lo, I come: in the volume of thy book it is written of me, I delight to do thy will, O my God,” Psalms 40:7-8;

which was in the offering up of himself a sacrifice for us, as our apostle declares, Hebrews 10:9-10. And concerning the things which befell him herein, he says, “he was not rebellious,” but “gave his back to the smiters, and his cheeks to them that plucked off the hair,” Isaiah 50:5-6.

2. Concerning this obedience, it is said that ἔμαθε, he “learned” it. Μανθάνω is to learn as a disciple, with a humble, willing subjection unto, and a ready reception of the instructions given. But of the Lord Christ it is said here, “he learned obedience,” not that he learned to obey; which will give us light into the meaning of the whole. For, to learn obedience may have a threefold sense:

(1.) To learn it materially, by coming to know that to be our duty, to be required of us, which before we knew not, or at least did not consider as we ought So speaks the psalmist, “Before I was afflicted I went astray; but now have I learned thy commandments.” God by his chastisements, and under them, taught him the duties he required of him, and what diligent attendance unto them was necessary for him. But thus our Lord Jesus learned not obedience, nor could so do; for he knew beforehand all that he was to do, or undergo, what was proposed unto him, what was to come upon him, in the discharge of his office and performance of the work he had undertaken. And the law of the whole of it was in his heart; no command of God was new to him, nor ever forgotten by him.

(2.) To learn it formally; that is, to be guided, instructed, directed, helped, in the acts and acting of the obedience required of him. This is properly to learn to obey; so is it with us, who are rude and unskilful in holy obedience, and are by supplies of light and grace gradually instructed in the knowledge and practice of it. This wisdom do we learn, partly by the word, partly by afflictions, as God is pleased to make them effectual. But thus the Lord Christ neither did nor could learn obedience. He had a fullness of grace always in him and with him, inclining, directing, guiding, and enabling him unto all acts of obedience that were required of him. Being full of grace, truth, and wisdom, he was never at a loss for what he had to do, nor wanted any thing of a perfect readiness of will or mind for its performance. Wherefore,

(3.) He can be said to learn obedience only on the account of having an experience of it in its exercise. So a man knoweth the taste and savor of meat by eating it; as our Savior is said to “taste of death,” or to experience what was in it, by undergoing of it. And it was one especial kind of obedience that is here intended, as was declared before, namely, a submission to undergo great, hard, and terrible things, accompanied with patience and quiet endurance under them, and faith for deliverance from them. This he could have no experience of, but by suffering the things he was to undergo, and the exercise of the graces mentioned therein. Thus learned he obedience, or experienced in himself what difficulty it is attended withal, especially in cases like his own. And this way of his learning obedience it is that is so useful unto us, and so full of consolation. For if he had only known obedience, though never so perfectly, in the notion of it, what relief could have accrued unto us thereby? how could it have been a spring of pity or compassion towards us? But now, whereas he himself took in his own person a full experience of the nature of that especial obedience which is yielded to God in a suffering condition, what difficulty it is attended withal, what opposition is made unto it, how great an exercise of grace is required in it, he is constantly ready to give us relief, as the matter doth require.

3. The way or means of his learning obedience is lastly expressed: ᾿Αφ᾿ ὧν ἔ῎παθε, “From the things which he suffered.” It is a usual saying, Παθήματα, μαθήματα, “ Sufferings” (or “corrections “) are instructions.” And we cannot exclude from hence any thing that Christ suffered, from first to last, in the days of his flesh. He suffered in his whole course, and that in great variety, as hath been showed elsewhere. And he had experience of obedience from them all, in the sense declared. But seeing the apostle treats concerning him as a high priest, and with especial respect to the offering himself unto God, the suffering of death, and those things which immediately led thereunto, are principally intended:

“He became obedient unto death, even the death of the cross,” Philippians 2:8.

Now we may be said to learn from sufferings objectively and occasionally. In their own nature and formally they are not instructive. All things that outwardly come upon us are ἐκ τῶν μέσων, and may be abused, or improved unto a good end. But in them that believe, they give a necessity and especial occasion unto the exercise of those graces wherein our obedience in that season doth consist. So from them, or by them, did the Lord Christ himself learn obedience; for by reason of them he had occasion to exercise those graces of humility, self-denial, meekness, patience, faith, which were habitually resident in his holy nature, but were not capable of the peculiar exercise intended but by reason of his sufferings. But, moreover, there was still somewhat peculiar in that obedience which the Son of God is said to learn from his own sufferings, namely, what it is for a sinless person to suffer for sinners, “the just for the unjust.” The obedience herein was peculiar unto him, nor do we know, nor can we have an experience of the ways and paths of it.

The Lord Christ, undertaking the work of our redemption, was not on the account of the dignity of his person to be spared in any thing that was necessary thereunto. He was enabled by it to undertake and perform his work; but he was not for it spared any part of it. It is all one for that; “although he were a Son,” he must now “learn obedience.” And this we have sufficiently cleared on the former verse. And we may hence observe, that,

Obs. 1. Infinite love prevailed with the Son of God to lay aside the privilege of his infinite dignity, that he might suffer for us and our redemption.

“Although he were a Son, yet he learned,” etc.

1. The name of “Son” carrieth with it infinite dignity, as our apostle proves at large, Hebrews 1:3-4, etc. The Son; that is, “the Son of the living God,” Matthew 16:16; “the only-begotten of the Father,” John 1:14; he who “in the beginning was with God, and was God,” John 1:1-2. For as he was “God's own Son,” Romans 8:3; he was “in the form of God, equal with him,” Philippians 2:5-6; one with him, John 10:30. So that infinite glory and dignity were inseparable from him. And so long as he would make use of this privilege, it was impossible he should be exposed to the least suffering, nor could the whole creation divest him of the least appurtenance of it. But,

2. He voluntarily laid aside the consideration, advantage, and exercise of it, that he might suffer for us. This our apostle fully expresseth, Philippians 2:5-8,

“Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”

Concerning which we must observe, That the Son of God could not absolutely and really part with his eternal glory. Whatever he did, he was the Son of God, and God still. Neither by any thing he did, nor any thing he suffered, nor any condition he underwent, did he really forego, nor was it possible he should so do, any thing of his divine glory. He was no less God when he died than when he was “declared to be the Son of God with power, by the resurrection from the dead.” But he is said to “empty himself” of his divine glory,

1. With respect unto the infinite condescension of his person;

2. With respect unto the manifestations of it in this world:

1. Of his condescension, when he forewent the privilege of his eternal glory, the apostle observes sundry degrees.

(1.) In his taking of our nature on him. He “took on him the form of a servant;” and therein “made himself of no reputation,” that is, comparatively unto the glory which he had “in the form of God,” wherein he was “equal with God,” that is, the Father. Hence “the Word was made flesh,” John 1:14; or, “God was manifest in the flesh,” 1 Timothy 3:16. This was an infinite, unspeakable, unconceivable condescension of the Son of God, namely, to take our nature into union with himself; whereby he who was God, like unto the Father in all things, “the brightness of his glory, and the express image of his person,” became a man like unto us in all things, sin only excepted.

(2.) In his so becoming a man as to take on him “the form of a servant.” He did not immediately take the nature he had assumed into glory; but he first became a “servant” in it, a servant to God, to do his will, and that in the most difficult service that ever God had to do in this world.

(3.) In that in this service he “made himself of no reputation.” The work, indeed, he undertook, was great and honorable, as we have before declared; but the way and manner whereby he did accomplish it was such as exposed him unto scorn, reproach, and contempt in the world, Isaiah 53:1-2; Psalms 22:6-7.

(4.) In that in this work he “became obedient unto death.” Had he staid at the former degrees, his condescension had been for ever to be admired and adored; this only remains to be added, that he should die, and that penally and painfully. And this also he submitted unto. The Prince, the Author, the God of life, became obedient unto death! which also,

(5.) Hath an aggravation added to it, it was “the death of the cross,” a shameful, ignominious, cursed death. In all these things did he lay aside the privilege of his infinite dignity; all this he did “although he were a Son.”

2. As to manifestation. He did, as it were, hide and eclipse unto the world all the glory of his divine person, under the veil of flesh which he had taken on him. Hence at the close of this dispensation, when he was finishing the work committed to him, he prays, John 17:5, “O Father, glorify thou me with that glory which I had with thee before the world was;” ‘Let that glory which was necessarily hid and eclipsed in my debasement, wherein I have been made low for the suffering of death, now shine forth again conspicuously.'Now the reason why the Son of God did thus forego the privilege and dignity of his glory, was his infinite love.

“Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same,” Hebrews 2:14.

The reason why he condescended unto this condition, was, that he might redeem and save the children which God gave unto him; and this out of his own unspeakable love towards them, Galatians 2:20; Revelation 1:5; Philippians 2:5. This was that which engaged him into, and carried him through his great undertakings.

And here we may, as it were,

1. Lose ourselves in a holy admiration of this infinite love of Christ. Our apostle prays for the Ephesians, that they

“might be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge,” Ephesians 3:18-19.

This, it seems, is the work, the design, the endeavor of “all saints,” namely, to come to an acquaintance with, or to live in the contemplation of the love of Christ. The dimensions here assigned unto it are only to let us know, that, which way soever we exercise our thoughts about it, there is still a suitable object for them. It wants nothing that may be a proper object for that prospect which a soul may take of it in the way of believing; and he so prays for the knowledge of it, as that he lets us know that absolutely it is incomprehensible, it “passeth knowledge.” Then do we in our measure know the love of Christ, when we know that it passeth knowledge, when we comprehend so much of it, as to find we cannot comprehend it; and thereby we have the benefit and consolation of what we do not conceive, as well as of what we do. For as contemplation is an act of faith with respect unto our measure of comprehension, so is admiration with respect unto what exceeds it. And what way soever faith acts itself on Christ, it will bring in advantage and refreshment to the soul. And we are never nearer Christ than when we find ourselves lost in a holy amazement at his unspeakable love. And, indeed, his love herein, that “although he were a Son,” the eternal Son of God, yet he would condescend unto the condition before described for our deliverance and salvation, is that which fills the souls of believers with admiration, not only in this world, but unto eternity. And,

2. Here we may, as it were, find ourselves. The due consideration of this love of Christ is that alone which will satisfy our souls and consciences with the grounds of the acceptance of such poor unworthy sinners as we are in the presence of the holy God. For what will not this love and the effects of it prevail for? what can stand in the way of it? or what can hinder it from accomplishing whatever it is designed unto?

Obs. 2. In his sufferings, and notwithstanding them all, the Lord Christ was the “Son” still, the Son of God.

He was so both as to real relation and as to suitable affection. He had in them all the state of a Son and the love of a Son. It is true, during the time of his suffering, a common eye, an eye of sense and reason, could see no appearance of this sonship of Christ. His outward circumstances were all of them such as rather eclipsed than manifested his glory, Isaiah 53:2-3. This was that which the world being offended at, stumbled and fell; for he was unto them “a stone of stumbling, and rock of offense,” Romans 9:33. The meanness of his condition, the poverty of his life, and shame of his death, proved an offense both to Jews and Gentiles. How could such a one be thought to be the Son of God? Besides, God himself so dealt with him, as flesh and blood would not conceive him to deal with his only Son. For he laid his curse upon him, as it is written, “Cursed is he that is hanged on a tree.” And in all this state of things, he speaks of himself as one made so much beneath the condition of glory which was due to the Son of God, as that he was lower than any sort of men; whence he complains,

“I am a worm, and no man; a reproach of men, and despised of the people,” Psalms 22:6.

Yet, during all this, he was still the Son of God, and suffered as the Son of God. Hence it is said, that “God spared not his own Son, but delivered him up for us all,” that is, to suffering and death, Romans 8:32. He “sent his own Son in the likeness of sinful flesh,” and “condemned sin in the flesh,” verse 3. It is true, he suffered only in his human nature, which alone was capable thereof; but HE suffered who was the Son of God, and as he was the Son of God, or God could not have “redeemed the church with his own blood,” Acts 20:28. In all that he underwent neither was the union of his natures dissolved, nor the love of the Father unto him as his own Son in the least impeached.

Obs. 3. A practical experience of obedience to God in some cases will cost us dear.

We cannot learn it but through the suffering of those things which will assuredly befall us on the account thereof. So was it with the Lord Christ. I intend not here the difficulties we meet withal in mortifying the internal lusts and corruptions of nature; for these had no place in the example here proposed unto us. Those only are respected which do, or will, or may, come upon us from without. And it is an especial kind of obedience also, namely, that which holds some conformity to the obedience of Christ, that is intended. Wherefore,

1. It must be singular; it must have somewhat in it that may, in a special manner, turn the eyes of others towards it. A common course of obedience, clothed with a common passant profession, may escape at an easy rate in the world. There seems to be somewhat singular denoted in that expression, “He that will live godly in Christ Jesus,” 2 Timothy 3:12. To live in Christ Jesus, is to live and walk in the profession of the gospel, to be a professing branch in Christ, John 15:2. But of these there are two sorts; some that “live godly in him,” some branches that bring forth fruit, that is, in an eminent and singular manner. Every branch in the true vine hath that whereby he is distinguished from brambles and thorns; and every one that lives in the profession of the gospel hath somewhat that differenceth him from the world, and the ways of it; but there is a peculiar, a singular fruit-bearing in Christ, an especial “living godly in him,” which will turn an observation upon itself. So our apostle says, that they “were made a spectacle unto the world, and to angels, and to men,” by the especial ministry which was committed unto them, 1 Corinthians 4:9.

2. It is required that this obedience be universal. If there be an allowance in any one instance where there is a compliance with the world, or other enemies of our obedience, the trouble of it will be much abated. For men,

‘by indulging any crooked steps to themselves, do compound for outward peace, and ofttimes thus obtain their aims, though greatly to their spiritual disadvantage. But the gospel obedience which we inquire into, is such as universally agrees in conformity with Christ in all things. And this will cost us dear. Sufferings will attend it. “They that live godly in Christ Jesus shall suffer persecution.” For this kind of obedience will be observed in the world. It cannot escape observation, because it is singular; and it provokes the world, because it is universal, and will admit of no compliance with it. And where the world is first awaked, and then enraged, trouble and suffering of one kind or another will ensue. If it do not bite and tear, it will bark and rage. And Satan will see enough to make such his especial mark, as to all the opposition and actings of enmity which he puts forth against any in this world. Yea, and God himself ofttimes delighteth to give a trial unto eminent graces, where he endows any with them. For he gives them not for the peculiar advantage of them on whom they are bestowed only, but that he himself may have a revenue of glory from their exercise.

Obs. 4. Sufferings undergone according to the will of God are highly instructive.

Even Christ himself learned by the things which he suffered; and much more may we do so, who have so much more to learn. God designs our sufferings to this end, and to this end he blesseth them. And this hath frequently been the issue of God's dealing with men; those who have suffered most, who have been most afflicted, most chastised, have been the most humble, most holy, fruitful, and wise among them; and he that learneth such things, profiteth well under his instruction.

Obs. 5. In all these things, both as to suffering, and learning or profiting thereby, we have a great example in our Lord Jesus Christ.

As such is he proposed unto us in all his course of obedience, especially in his sufferings, 1 Peter 2:21; for he would leave nothing undone which was any way needful, that his great work of sanctifying and saving his church to the utmost might be perfect.

Obs. 6. The love of God towards any, the relation of any unto God, hinders not but that they may undergo great sufferings and trials.

The Lord Christ did so, “although he were a Son.” And this instance irrefragably confirms our position. For the love of God to Jesus Christ was singular and supereminent; he doth not love any with a love so much as of the same kind. The relation also of Christ unto God was singular; none ever standing in the same relation unto him, he being his only-begotten Son. And yet his sufferings and trials were singular also. No sorrows, no pains, no distresses of soul and body, no sufferings like his. And in the whole course of the Scripture we may observe, that the nearer any have been unto God, the greater have been their trims. For,

1. There is not in such trials and exercises anything that is absolutely evil, but they are all such as may be rendered good, useful, yea, honorable and glorious, to the sufferers, from God's conduct in them and the end of them.

2. The love of God, and the gracious emanations of it, can and do abundantly compensate the temporary evils which any do undergo according to his will.

3. The glory of God, which is the end designed unto, and which shall infallibly ensue upon all the sufferings of the people of God, and that so much the greater as any of them, on any account, are nearer than others unto him, is such a good unto them which suffer, as that their sufferings neither are, nor are esteemed by them to be evil.