430 AN EXPOSITION OF THE [CHAP. IV.
is now by Christ removed and taken away, Gal. iv. 4-6. Christ was “made under the law,” to deliver us from the dread and bon- dage of it; whereby, also, we receive the adoption of children, and therewithal the Spirit of Christ, to treat with God with the liberty, boldness, and ingenuity of children, crying “ Abba, Father,” with the genuine actings of faith and love.
Secondly, A disbelief of acceptation, arising from a sense of our own unworthiness. From an apprehension of God’s greatness and terror there arises a dread in persons under the law; and from the consideration of their own vileness there arises a distrust in sinners, accompanied with fear and despondency, as though there were no hope for them in him or with them. This also the apostle would remove, upon the account of the priesthood of Christ, The manner assigned unto us for our approach to God includes all this. We are to do it werd rappnotas, “ with boldness;” which word imports,—
1. “ Orationis,” or “ orandi libertatem.” Tafpnoia is ravpyoia, “a freedom and liberty in speaking ;” rendered here by Beza, “loquendi libertas.” This liberty is internal and spiritual, and is opposed unto the legal diffidence and bondage before described. This rappnota, therefore, in the first place, is our spiritual liberty and freedom, attended with a holy confidence, in our access unto God, to make our requests known unto him, expressing our condition, our wants, our desires, freely and with confidence.
2. “ Exauditionis fiduciam,” or a spiritual confidence of accept- ance with God through the interposition of Jesus Christ. In another place our apostle seems to make this to be a thing distinct from the rappnoix here mentioned: Eph. ii. 12,’Ev & tyouev ry weoppnoiay, nat ry Tpoouyuyny ev rerobnost, Oi Hg wiorews adrov-—“ In whom we have boldness, and an access with confidence, through the faith that is in him.” Our “access with confidence” includes a persuasion of acceptance, and is distinguished from the “boldness” that it is aeccom- panied withal; but yet as this rappyoiu and rpoouywy) év memosdqoes, this “ boldness” and “access with confidence,” are inseparable in and from the same duty, so they may be mentioned the one for both in other places, as here they seem to be. And we thus “ draw near,’—
T@ Spovp ris xapiros, “to the throne of grace.” The proper and immediate object of our access or approach is and must be a person. Who that is, is not here expressed, but is left to be understood from the manner of his being re- presented unto us. A throne is a seat of majesty, and is ascribed to God and men; to God frequently, as he is ana 720, the “great king” over all. Isaiah saw him “on a throne, high and exalted,” chap. vi. 1; and Ezekiel, as on “the likeness of a throne,” chap. i. 26. So “justice and judgment” are said to be “the habitation of his throne,” Ps. Ixxxix. 14, There they abide and dwell, when other thrones
Te Spor ris Xapiros.
VER. 16.] EPISTLE TO THE HEBREWS. 431
have but some partial visits from them. In general, heaven is said to be God’s throne, Matt. v. 34, as the place where principally he manifests his glory and majesty. But the expression being meta- phorical, is not to be restrained to any one thing in particular. The Hebrews say that God hath a double throne; }17 Npd>, “a throne of judgment ;” and nom Nod3, “a throne of compassion” and tender mercy,—that is, Spivos ris xupiros, a “ throne of grace.’ A throne, then, is the place where and from whence judgment is exercised and mercy administered; and therefore our coming unto God in his worship for mercy and grace, is said to be a coming unto his throne. Or there may be an allusion unto the mercy-seat in the tabernacle, which being laid on the ark with a coronet of gold round about it, and shadowed with the cherubim, it was as the throne or seat of God in that most solemn representation of his presence amongst that people; for that which the apostle here calls our “coming to the throne of grace,” in chap. x. 19 he expresseth by “ drawing nigh with boldness into the holiest,” the place where the ark and mercy-seat were placed. And it is the love and grace of God in Christ which was thereby represented, as hath been manifested elsewhere.
Our next inquiry is after the person whom we are distinctly to consider as on this throne in our addresses thereunto. Some say ‘it is the Lord Christ as our mediator and high priest who is intended: for concerning him directly is the discourse immediately preceding; he is also in particular here described as our merciful, faithful, and careful high priest,—all which are encouragements to come unto him, which accordingly we are exhorted unto, and that with bold- ness; and a throne is peculiarly ascribed unto him in this epistle, chap. i. 8; and he sits in the throne of God, Rev. iii. 21; and at his throne of grace we may be sure of acceptance.’
But yet this seems not to be the especial intention of this place. For,—1. A throne, rule, and government, are ascribed unto the Lord Christ with respect unto his kingly and not his priestly office, of which the apostJe here discourseth, It is said indeed of him that he should be “a priest upon his throne,” Zech. vi. 13; but that is to intimate the concomitancy of his kingly power as inseparable from his person,—he shall be a priest, though sitting, or whilst he sits as a king on his throne. 2. Wherever the Lord Christ is spoken of as on his throne, exalted in the glory and majesty of his king- dom, it is always with reference to his power and authority over his church for to give Jaws and rules unto it for his worship, or over his enemies for their ruin and destruction. 3. The context requires another sense; for the Lord Christ, in his office and interposition on our behalf, is not proposed as the object of our coming, but as the means of it, and a great encouragement unto it; for “ through him we have an access by one Spirit unto the Father,” Eph. i 18. On