And thus this interpretation of the word will sufficiently bear the whole weight of the apostle’s argument and inferences. But if any one list to extend the word further, and to comprise in it the mani- fold relation that is between Christ and his members, I shall not contend about it. There may be in it,—J. Their being of one God, designing him and them to be one mystical body, one church,—he the head, they the members; 2. Their taking into one covenant,
4.20 AN EXPOSITION OF THE [CHAP. II.
made originally with him, and exemplified in them; 3. Their being of one common principle of human nature; 4. Designed unto a manifold -spiritual union in respect of that new nature which the children receive from him; with every other thing that concurs to serve the union and relation between them. But that which we have insisted on is principally intended, and to be so con- sidered by us. And we might teach from hence, that,—
III. The agreement of Christ and the elect in one common nature is the foundation of his fitness to be an undertaker on their behalf, and of the equity of their being made partakers of the benefits of his mediation, but that this will occur unto us again more fully, verse 14,
And by all this doth the apostle discover unto the Hebrews the unreasonableness of their offence at the afflicted condition and suf- ferings of the Messiah. He had minded them of the work that he had to do; which was, to save his elect by a spiritual and eternal salvation: he had also intimated what was their condition by nature; wherein they were unclean, unsanctified, separate from God: and withal had made known what the justice of God, as the supreme governor and judge of all, required that sinners might be saved. He now minds them of the union that was between him and them, whereby he became fit to suffer for them, as that they might enjoy the blessed effects thereof in deliverance and salvation.
Thirdly, The apostle lays down an inference from his preceding assertion, in these words, “ For which cause he is not ashamed to call them brethren.” In which words we have,—1. The respect of that which is here affirmed unto the assertion foregoing: “ For which cause.” 2. The thing itself affirmed; which is, that the Lord Christ calls the sons to be brought unto glory bis “brethren.” 8. The manner of his so doing: “He is not ashamed to call them so.” And herein also the apostle, according to his wonted way of proceeding, which we have often observed, makes a transition towards somewhat else which he had in design, namely, the prophetical office of Christ, as we shall see afterwards.
“For which cause,”—that is, because they are of one, partakers of one common nature,— he calls them brethren.” This gives a rightful foundation unto that appellation. Hereon is built that re- lation which is between him and them. It is true, there is more required to perfect the relation of brotherhood between him and them than merely their being of one; but it is so far established from hence that he was meet to suffer for them, to sanctify and save them. And without this there could have been no such relation. Now, his calling of them “brethren” doth both declare that they are so, and also that he owns them and avouches them as such. But whereas it may be said, that although they are thus of one in respect
VER. 11-13. | EPISTLE TO THE HEBREWS. 421
of their common nature, yet upon sundry other accounts he is so glorious, and they are so vile and miserable, that he might justly dis- ayow this cognation, and reject them as strangers, the apostle tells us it is otherwise, and that, passing by all other distances between them, and setting aside the consideration of their unworthiness, for which he might justly disavow them, and remembering wherefore he was of one with them, “he is not ashamed to call them brethren.” There may be a we/wors in the words, and the contrary asserted to that which is denied: “ He is not ashamed;” that is, willingly, cheer- fully, and readily he doth it. But I rather look upon it as an ex- pression of condescension and love. And herein doth the apostle show the use of what he taught before, that they were of one, namely, that thereby they became brethren, he meet to suffer for them, and they meet to be saved by him. What in all this the apostle confirms by the ensuing testimonies, we shall see in the ex- plication of them; in the meantime we may learn for our own in- struction,—
IY. That notwithstanding the union of nature which is between the Son of God incarnate, the sanctifier, and the children that are to be sanctified, there is in respect of their persons an inconceivable distance between them; so that it is a marvellous condescension in him to call them brethren.
He is not ashamed to call them so, though, considering what him- self is and what they are, it should seem that he might justly be so. The same expression, for the like reasons, is used concerning God’s owning his people in covenant, chap. xi. 16, “ Wherefore God is not