Kark revere,
Kal suoornra.
Xupls amaprins.
428 ‘AN EXPOSITION OF THE - [ouap. Iv.
spects unto temptation mentioned. He neither was tempted by sin, such was the holiness of his nature; nor did his temptation pro- duce any sin, such was the perfection of his obedience. And con- cerning all these things the reader may consult the plage before mentioned.
VERSE 16.
The last verse of this chapter contains an inference from what was discoursed in the two foregoing, as the contexture of the words declares. The exhortation is insisted on, verse 14, that we would “hold fast our profession” unto the end. The motive and encour- agement hereunto is taken from the consideration of the priesthood of Christ, with the several concerns thereof before explained. Here a further improvement of them in particular is directed unto, for the same end; for it is supposed that we may meet with many difficul- ties, oppositions, and temptations, in the discharge of that duty, which in and of ourselves we are not able to conflict withal and to overcome. Wherefore we are guided and encouraged to seek for help and assistance against them on the account of what hath been declared concerning the priesthood of the Son of God.
Ver. 16.—Tpocepydmueba, otv were rappnoias rH Ipdvp rijs xapiros, iva, AaCwmey EAsov, xai yap evpayev eis eUxaspoy Pogderay.
Oty, “ therefore ;’—‘ seeing we have an high priest, and him such a one as we have described.’ The consideration hereof is to en- courage, guide, and influence us unto the ensuing duty, and in all the concerns of it. Without this we have no might unto it, no ability for it.
Tiposepywjmeba, “let us come;” so we. But that is only épydusda. There is some addition of sense from the composition. Nor is it by any translators rendered “veniamus ” singly, “let-us come;” but “adeamus,” or “ accedamus,” or “ appro- pinquemus,”—“let us come to,” “draw near,” or “approach.” Syr., 22203, “let us draw near,” in a sacred manner, or to sacred purposes. So have we rendered the same word, chap. x. 22; and it is used absolutely for to come unto God in his worship, chap. vii. 25, x. 1, xi. 6. It answers 42? in the Hebrew, which, as it is used for “to approach” or “draw nigh” in general, so it is peculiarly used to signify the solemn approach that was to be made unto God in his worship or service. Hence, also, it signifies “to offer sacri- fices and offerings,” which are thence called 09272. The word, therefore, hath respect unto the access either of the people of old with their sacrifices to the altar in the temple, or the priests’ approach unto the holy place, as the next words will more fully declare,
Iportpyaouste.
EPISTLE TO THE HEBREWS. 429
_ Having asserted the Lord Jesus Christ, the Son of God, to be our high priest, as typed out by the high priest among the Jews, he ex- addresses unto God by him, in answer to the way and manner whereby the priests or people of old made their approaches unto God, as that which agreeth therewith in its general nature, though on other accounts variously exalted above it: ‘“ Let us draw near,” in a holy, sacred manner, according to his appointment;” that is, with our prayers and supplications | Mera wapineiacs, “with boldness” This word hath been spoken : unto on chap. iii. 6. Here it is variously rendered. | .
Syr. PP NBS, “ with an open” or “revealed eye,” Vulg. ee S28 Lat. “cum fiducia,” “with confidence.” So the Ara- | bic. By the Ethiopic it is wholly omitted. Beza, “cum loquendi libertate,” “ with liberty of speech ” or “ speaking.” It isa principal adjunct of the worship ‘of God which our apostle expresseth in this word, both here and chap. x. 19; and this somewhat that is pecu- liar to the worship of the new testament in opposition unto that of the old. This he elsewhere calls 2cvéepiasx, “ liberty,” 2 Cor. iii 17; the liberty that is given by the Holy Spirit under the new testa- ment unto believers, which those who were kept under bondage by . the letter of the old had no interest in: “ For where the Spirit of ~~ the Lord i is, there is liberty.” And he calls it spécwre dvaxexade- fatver, verse 18, “open face;” whence is the “oculus revelatus” of the Syriac in this place. This, as it hath an especial opposition to At that was on the Jews, and is to this day, filling them with darkness and fear, so it denotes’ boldness and contidence of mind, . heron from fear, shame, and discouragements . There are, therefore, two things that the apostle intends to re move, and to have us free or delivered from, in our drawing near to the throne of grace with our prayers and supplications, on the account _ of the interposition of our high priest:— _. Birst, A bondage frame of spirit, or a “spirit of bondage unto | fear,” which was upon the people under the old testament in the Perce. 3 of God. This he elsewhere frequently both ascribes unto and removes from us, Rom. vill. 14 15; 2 Con iii 12-18 d, in the giving of the law and the institution of the ordinances ip, wherein he taught the people how he would be reve- ced by them, had so encompassed himself with fire and terror, t ingenerated a great and awful horror in their minds This _ made them remove and stand afar off, desiring that God would not ‘Approach to them, nor that they might approach unto God, but that all things between them might be transacted at a distances, by an internuncius, Exod. xx. 18, 19. This legal diffidence and distrust — fn our unto God, which shuts up the heart, straitens the ‘Spirit, and takes away the liberty of treating with him asa father,