But saith he, ‘This was but for a little while, during his conver- sation with us on the earth, ending at his death” The apostle knew that he had now fixed upon that which of all things the Jews most stumbled at, the low and mean and despised condition of Jesus, they having inveterate prejudicate opinions of another manner of state and condition for the Messiah; wherefore he immediately subjoins
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”
358 AN EXPOSITION OF THE [CHAP. II.
the end why he was humbled into this condition, which he first ex- plains, and then vindicates the necessity of it. [2.] The end, then, is, Médguae rod Savérou, “The suf- 5 Métnua rod foring of death.” He was so humbled that he might Varo. 8 5 ‘ ; suffer death. This yet more displeased the Jews; the necessity whereof he immediately proves, adding by the way,—
[3.] To complete the application of the testimony produced, his ex- altation upon his suffering, he was “crowned with glory and honour;” referring us to the testimony itself to declare what was contained in that exaltation, namely, an absolute dominion over all things, God only excepted, and so, consequently, over the world to come, that was not put in subjection to angels. And in these words the apostle closeth his argument for the excellency of Christ above the angels from the subjection of all things unto him, and proceeds, [4.] To the amplification of that end of the humiliation of Christ which he had before intimated, and that in four things:—
1st, In the impulsive and efficient cause, which in the acts of God’s will are coincident: "Orwg xépirs @cod. “Orws for iva, denoting the final cause of what was before asserted, relating to the whole clause following. That which is here called yéprs ot, “ the grace of God,” is elsewhere explained by cwrjpios. Xdpig rod Ocod 4 cwrnpros, Tit. ui. 11,—“ The saving grace of God.” And sometimes it is termed his xenororns and pircvdpwaia, chap, iii. 4,—his “ goodness,” “ kindness,” “)penignity,” and “love of mankind;” absolutely, his éydéen, John ii. 16, Rom. v. 8, 1 John iti. 16,—“ love,” intense love; also his eddoxiw, Kiph. i. 5,—his “good pleasure,” from “the riches of his grace,” verse 7; and his wpédeos, verse 9, Rom. viii. 28, or “ purpose of his will,” being the same with his rpéyyworg and spoopsojzés, Rom. viii. 29, 30,—his predesignation and predestination of men unto grace and glory. From all which it appears what this xdépis, or “ grace” of God is, that was the moving and impulsive cause of the death of Christ; even the gracious, free, sovereign purpose of the will of God, suited unto and arising from his natural grace, love, goodness, benignity, pity, mercy, compassion, exerting themselves therein. It was not out of any anger or displeasure of God against Jesus, in whom his soul was always well pleased; not out of any disregard unto him, whom he designed hereby to be crowned with glory and honour; but out of his love, kindness, and goodness towards others, who could no otherwise be brought unto glory, as in the next verses the apostle declares, that he thus appoiated him to die.
2dly. In the manner of his death: "Orws yebonra: Suvérov, * that he should taste of death,’—so die as to experience the sorrows, bitter- ness, and penalties of death. ‘To “taste of death” is, first, really to die; not in appearance or pretence, in opinion or show, as some foolishly of old blasphemed about the death of Christ, which could
VER. 5-9.] EPISTLE TO THE HEBREWS. 859
have had no other fruit but a shadow of redemption, a deliverance in opinion, See the phrase used, Mark ix. 1, 0d wu yebouvras Saverov, —“Shall not taste of death ;” that is, not die. And that which is called, to “see death,’ John viii. 51, is called to “taste of death,” verse 52, where the phrase is applied to the second death, or death eternal. And it being death which was threatened unto those for whom he died, and which they should have undergone, he really tasted of that death also. So, secondly, it is intimated that there was bitterness in the death he underwent. Himself compares it unto a “ cup,” whose bitterness he declares by his aversation from it, considered absolutely and without reference unto that hand of the will of God wherein it was held out unto him, Matt. xxvi. 39; which morjpiov, or DID, “ cup,” was his lot or portion, Ps, xvi. 5, that which was prepared for him by his Father. And by the same metaphor he calls the will of God his “meat,” which he tasted of in the doing and suffering of it. To taste of death, as is known, isan Hebraism. So the rabbins speak, Beresh. Rab. sect. 9, xby pwsan DIN 4 nn py ow ;—* The first Adam was worthy that he should not taste of death,” or “die,” And it compriseth somewhat more than merely to die; it expresseth also to find out and experience what is in death. And OY is sometimes rendered by yiwoxe, “to know,” 2 Sam. xix. 36; and sometimes the substantive by ovveorg, “ under- standing,’ Job xii. 20. So that Christ by tasting of death had ex- perience, knew what was in death, as threatened unto sinners. He found out and understood what bitterness was in that cup wherein it was given him. To which purpose the rabbins have a proverb in Jalkut. fol. 265, powant noyy no yp sap SN Inn ;—“ He that eateth of the pot knoweth the taste of the meat that is in it.” Thus when Agag thought he should escape a violent death by the sword, he expresseth his joy by NY2I2 1D, 1 Sam. xv. 382, “The bitterness of death is removed,” or taken away. Though die he must, yet he thought he should not taste the bitterness of death, or die by the sword. Thirdly, His conquest over death may be also intimated in this expression: for though the phrase, to “ taste of death,” be used concerning other persons also, yet as applied unto Christ, the event showeth that it was only a thorough taste of it that he had; he neither was nor could be detained under the power of it, Acts. 1. 24, And so is the word “to taste” used, chap. vi. 4 of this epistle. And thus by the grace of God did he taste of death.