432, AN EXPOSITION OF THE [CHAP. IV.
the account of his undertaking for us, his appearance before God on our behalf, the atonement he hath made, we may come in his name with confidence of acceptance unto the throne of God. See Rev. iv. 2, 8, v. 6, 7; Heb. vii 25.
I cannot omit one argument that is used by Primasius, Haymo, and Ludovicus de Tena, on this place, to prove that it is the throne of Christ that is here intended. And this is because it is called a “throne of grace;” ‘that is,’ say they, ‘of Christ, for so is he called by our apostle, chap. ii. 9.’ For, following the Vulgar translation, and reading the words, “ut gratia Dei gustaret mortem pro omnibus,” they say “ gratia” is of the nominative and not of the ablative case, —that “the Grace of God should taste of death for all.” And herein Tena urgeth the consent of Thomas and the ordinary gloss. Such woful mistakes do men, otherwise wise and learned, fall into, who undertake to expound the Scriptures without consulting the origi- nal, or an ability so to do. The “throne of grace,” therefore, is unto us, God as gracious in Christ, as exalted in a way of exercising grace and mercy towards them that through the Lord Jesus believe in him and come unto him,
This is the duty exhorted unto. The end hereof is twofold :—1, General and immediate; 2. Particular, as an effect and product thereof. The general end hath two parts:—(1.) “That we may obtain mercy ;” (2.) “That we may find grace.” The particular and determinate end of all is,—* seasonable help,” “help in a time of need.” The first thing designed, as a part of the end to be aimed at in
the discharge or performance of this duty, is, va AdCwmev hte rdcaue troy, “ that we may receive mercy,” “that we may obtain mercy.” AauCdévw doth sometimes signify “ to obtain,” “to acquire;” and so by most interpreters it is here ren- dered, “ut obtineamus,” “ ut consequamur,” as by ours, “that we may obtain;” but the first and most usual signification of the word is only “to receive,” or “to take,” “that we may receive.” And I see no reason why that sense of it may not be most proper unto this place; for the apostle seems to intimate that mercy is prepared for us, only our access unto God by Christ with boldness is required to our being made actual partakers thereof. And this answers his pre- scription of “ boldness,” or spiritual confidence in our approaches to the throne of grace for the receiving that mercy which in and through Christ is prepared for us.
“That we may receive A<oc.” This word is often used to signify that “mercy” in God from whence we obtain and_ re- ceivethe pardon of our sins,—mercy in pardoning, 7B, So most expound this place, that we may obtain mercy for our sins, that we may be pardoned. But this doth not seem to answer the
“EAcos.
VER. 16.] EPISTLE TO THE HEBREWS. 433
present purpose of the apostle ; for he is not discoursing about sm in the guilt of it, but about temptations, afflictions, and persecutions. Wherefore the éAcos, or “ mercy,” here intended, must be that which is the principle or cause of our supportment, assistance, and deliver- ance,—namely, in the effects of it. This is 727 in the Hebrew, which the LXX. frequently render by #Asog, and we by “ mercy,” though it rather signifies “ kindness and benignity,” than pardoning grace. Moreover, it is not about the first approach of sinners unto God by Christ for mercy and pardon, whereof he treats, but about the daily access of believers unto him for grace and assistance. To “receive mercy,” therefore, is to be made partakers of gracious help and supportment from the kindness and benignity of God in Christ, when we are in straits and distresses; which springs, indeed, from the same root with pardoning grace, and is therefore called “mercy.”
Kal ydpw eipwuer, “and that we may find grace.” This is the next general end of our access unto the throne of grace. Evpwuev, “that we may find,” or rather “obtain ;” for so is this word often used. And there may be a two- fold sense of these words :—
1. “To find” or “ obtain favour,” or favourable acceptance with God. When God is pleased yapiréicus, to make us accept- able unto himself in Christ, as he is said to do, Eph. i, 6, then we find pw, “ grace,” or “ favour” with him. And this is the foundation of all grace that is communicated unto us. The phrase of speech occurs frequently in the Old Testament. * Let me find grace in thine eyes,” or “ favour in thy sight ;” that is, “be accepted with thee,’—j9 83, And to this doth evpew xdpu ex- actly answer; and that is, “to be accepted.” See Gen. vi. 8, xviii. 3, xxxix. 4, Eph.i 6. So is the Greek phrase, Acts vil. 46, “Os efpe xa pw eveirsoy rod @eod,—“ Who found favour in the sight of God;” and Luke i. 30, Eipes yap yop rape rg Oc#,— Thou hast found favour with God.” So we, instead of “ grace;” and thence, verse 28, she is said to be xexapirwuévn, “ graciously accepted,” or “highly favoured.”