_ The word here used is in a singular construction of speech, and is itself of various significations. Sometimes it is used for a religious reverence, but such as hath fear joined with it; that is, the fear of evil. Frequently it signifies fear itself, but such a fear as is accompanied with a reverential care and holy circumspection. The word itself is but once more used in the New Testament, and that by our apostle, Heb, xii. 28, where we well render it “godly fear.” EvauCie, the adjective, is used
"Amro vis t0- rabsias.
510 AN EXPOSITION OF THE [CHAP. V.
three times, Luke ii. 25, Acts ii. 5, viii. 2; everywhere denoting a religious fear. Heb. xi. 7, we render the verb, ssAu€nde/s, by “moved with fear;” that is, a reverence of God mixed with a dreadful appre- hension of an approaching judgment. And the use of the preposition ams added to eicunxovobefg is also singular,—“auditus ex metu,” “heard from his fear.” Therefore is this passage variously interpreted by all sorts of expositors. Some read it, “ He was heard because of his reverence.” And in the exposition hereof they are again divided. Some take “reverence” actively, for the reverence he had of God; that is, his reverential obedience: “ He was heard because of his rever- ence,” or reverential obedience unto God. Some would have the reverence intended to relate to God, the reverential respect that God had unto him; God heard him, from that holy respect and regard which he had of him. But these things are fond, and suit not the design of the place; neither the coherence of the words, nor their construction, nor their signification, nor the scope of the apostle, will bear this sense. Others render it, “ pro metu;” “from fear,” or “out of fear.” And this also is two ways interpreted:—1. Because “heard from fear” is somewhat a harsh expression, they explain “ auditus ” by “‘liberatus,’—“delivered from fear ;” and this is not improper. So Grotius: “Cum mortem vehementer perhorresceret,...... in hoc exau- ditus fuit ut ab isto metu liberaretur.” In this sense fear internal and subjective is intended. God relieved him against his fear, re- moving it and taking it away, by strengthening and comforting of him. Others by “fear” intend the thing feared ; which sense our trans- lators follow, and are therefore plentifully reviled and railed at by the Rhemists: “ He was heard;” that is, delivered from the things which he feared as coming upon him. And for the vindication of this sense and exposition, there is so much already offered by many learned expositors as that I see not what can be added thereunto, and I shall not unnecessarily enlarge myself. And the opposition that is made hereunto is managed rather with clamours and outcries, than Scripture reasons or testimonies. Suppose the object of the fear of Christ here to have been what he was delivered from, and then it must be his fainting, sinking, and perishing under the wrath of God, in the work he had undertaken; yet,—1. The same thing is expressed elsewhere unto a higher degree and more emphati- cally; as where in this state he is said Aume?odas xa) ddmwovelv, and éxdo€e7odou, Matt. xxvi. 87, Mark xiv. 33,—to be “sorrowful,” “ per- plexed,” and “amazed.” 2. All this argues no more but that the Lord Christ underwent an exercise in the opposition that was made unto his faith, and the mighty conflict he had with that opposition. That his faith and trust in God were either overthrown or weakened by them, they prove not, nor do any plead them unto that purpose. And to deny that the soul of Christ was engaged in an ineffable
VER. 7.] EPISTLE TO THE HEBREWS. 511
conflict with the wrath of God in the curse of the law,—that his faith and trust in God were pressed and tried to the utmost by the oppo- sition made unto them, by fear, dread, and a terrible apprehension of divine displeasure due to our sins,—is to renounce the benefit of his passion and turn the whole of it into a show, fit to be represented by pictures and images, or acted over in ludicrous scenes, as it is by the Papists.
It remains that we consider the observations which these words afford us for our instruction, wherein also their sense and importance will be further explained. And the first thing that offers itself unto us is, that,—
Obs. I. The Lord Jesus Christ himself had a time of infirmity in this world.
A season he had wherein he was beset and “ compassed with in- firmities.” So it was with him “in the days of his flesh.” It is true, his infirmities were all sinless, but all troublesome and grievous. By them was he exposed unto all sorts of temptations and suffer- ings; which are the two springs of all that is evil and dolorous unto our nature. And thus it was with him, not for a few days, or a short season only, but during his whole course in this world. This the story of the gospel gives us an account of, and the instance of his “ offering up prayers with strong cries and tears,” puts out of all question. These things were real, and not acted to make an ap- pearance or representation of them. And hereof himself expresseth his sense: Ps. xxii. 6, 7, ‘1 am a worm, and no man; a reproach of men, and despised of the people. All that see me, laugh me to scorn.” So verses 14,15. How can the infirmities of our nature, and a sense of them, be more emphatically expressed? So Ps. Ixix. 20, “ Reproach hath broken my heart; and I am full of heavi- ness: and I looked for some to take pity, but there was none; and for comforters, but I found none.” And Ps, xl. 12, “ Innumerable evils have compassed me about.” He had not only our infirmities, but he felt them, and was deeply sensible both of them and of the evils and troubles which through them he was exposed unto. Hence is that description of him, Isa. liii. 3.