(1.) Naturally, by a synecdoche, for his whole human nature:
"Os.
1 Expostrion.—Chrys., Phot., Theophyl., Vulg., Luther, Caloy, Olshausen, Bleek, and some others, understand <ia26. in the sense of “ fear of God;”—Jesus was heard on account of his piety. The Peschito, Itala, Ambrose, Calvin, Beza, Grotius, Gerhard, Cappellus, Limborch, Carpzov, Bengel, Morus, Storr, Kuinoel, Paulus, De Wette, Tholuck, and a whole host of critics besides, render edad’. by fear, anxiety; which signification has been vindicated on philological grounds by Casaubon, Wetstein, and Krebs. Ebrard proceeds to argue, that though the
rayer of Christ was to be saved from death, it was not unheard, inasmuch as is was divested of the fear of death. Others understand the fear to be simply that horror of soul under which he was “ exceeding sorrowful.” —Eb.
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498 AN EXPOSITION OF THE [CHAP. V.
John i. 14; “The Word was made flesh.” 1 Tim. iii. 16, “God was manifest in the flesh.’ Rom. ix. 5, “Of whom was Christ according to the flesh.” Heb. ii 14, “He partook of flesh and blood.” 1 Pet. iii 18; Rom. i. 3. See our exposition of chap. ii. 9-14. In this flesh, or in the flesh in this sense, as to the sub- stance of it, Christ still continues. The body wherein he suffered and rose from the dead was altered, upon his resurrection and ascen- sion, as to its qualities, but not as to its substance; it consisted still of “flesh and bones,” Luke xxiv. 39, And the same spirit which, when he died, he resigned into the hands of God, was returned unto him again when he was “quickened by the Spirit,” 1 Pet. ii. 18; when God showed him again “ the path of life,” according to his promise, Ps. xvi. 11. This flesh he carried entire with him into heaven, where it still continueth, though inwardly and outwardly exalted and glorified beyond our apprehension, Acts i. 11; and in this flesh shall he come again unto judgment, chap. i. 11, iii. 21, xvii. 31; Rev. i. 7: for the union of this flesh with the divine nature in the person of the Son of God, is eternally indissoluble. And they overthrow the foundation of faith, who fancy the Lord Christ to have any other body in heaven than what he had on the earth; as they also do who make him to have such flesh as they can eat every day. It is not, therefore, the flesh of Christ in this sense, as absolutely con- sidered, which is here intended; for the days of this flesh abide always, they shall never expire to eternity.
(2.) “ Flesh,” as applied unto Christ, signifies the frailties, weak- nesses, and infirmities of our nature; or our nature as it is weak and infirm during this mortal life. So is the word often used: Ps. Ixxviii. 89, “He remembereth 3! 273 ,”—“ that they are but flesh ;” that i is, poor, weak, mortal, frail creatures, Ps, Ixv. 2, “ Unto thee shall all flesh come; ” poor, helpless, creatures standing i in need of aid and assistance. So “flesh and blood” is taken for that prin- ciple of corruption, which must be done away before we enter into heaven, 1 Cor. xv. 50. And this is that which is meant by the flesh of Christ in this place,—human nature not yet glorified, with all its infirmities, wherein he was exposed unto hunger, thirst, weariness, labour, sorrow, grief, fear, pain, wounding, death itself. Hereby doth the apostle express what he had before laid down in the person of the high priest according to the law,—he was “com- passed with infirmity.”
2. What were “the days of his flesh” intended? It is evi- dent that in general his whole course and walk in this world may be comprised herein. From his cradle to the grave he bare all the infirmities of our nature, with all the dolorous and grievous effects of ee Hence all his days he was OF NT Niakop UN, Isa. lili, 3;
‘a man of sorrows,” filled with them, never free froth them ; and
VER. 7.] EPISTLE TO THE HEBREWS. 499
familiarly “ acquainted with grief,’ as a companion that never de- parted from him. But yet respect is not had here unto this whole space of time, only the subject-matter treated of is limited unto that season; it fell out neither before nor after, but in and during the days of his flesh. But the season peculiarly intended is the close of those days, in his last suffering, when all his sorrows, trials, and temptations came unto a head. The sole design of the expression is to show that when he offered up his sacrifice he was encompassed with infirmities ; which hath an especial influence into our faith and consolation.
Secondly, An account is given of what he did in those days of his flesh, as a high priest, being called of God unto that office. And this in general was his acting as a priest, wherein many things are to be considered :—
1. The act of his oblation, in that word sposeviyxas. Tlpoopépw is “accedo,” “appropinquo,” or “accedere facio,” when applied unto things in common use, or unto persons in the common occasions of life. So doth 22? signify in the He- brew. But when it doth so, the LXX. constantly render it by éyyiZw and spoceyyifw; that is, “to draw near.” But when it is applied to things sacred, they render it by rpoopépw; that is, “ offero,” or “to offer.” And although this word is sometimes used in the New Tes- tament in the common sense before mentioned, yet it alone, and no other, is made use of to express an access with gifts and sacrifices, or offerings, to the altar. See Matt. ii. 11, v. 23, 24, viii. 4; Mark i 44; Luke v.14. {272 MPD, Lev. i. 2;—that is, xpoopépy dézpov, “ offer a gift;” that is, at the altar. And in this epistle it constantly expresseth a sacerdotal act, chap. v. 1, 3, viii. 3, 4, ix. 7, 9, 14, 25, 28, x. 1, 2, 8, 11, 12, xi 4,17. And sposgopé is a “sacred oblation,” or a “sacrifice,” chap. x. 5, 8, 10, 14, 18. Nor is the word other- wise used in this epistle. And the end why we observe it, is to mani- fest that it is a priestly, sacerdotal offering that is here intended. He offered as a priest.