1 TRANSLATION.—Yicc. The word becomes definite from its connection and well-known application; as in Matt. xii. 41, 42, “men of Nineveh,” and “a queen of the South,” necessarily recall to the minds of the hearers the generation and royal personage referred to. Here our English idiom allows the most literal
translation, and thereby gives the precise meaning: “Though he were Son,”— © Turner,—Ep.
Kaivrep.
522 AN EXPOSITION OF THE [CHAP. V.
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Tits dy, “he were a Son,” “and yet being a Son;” that is, ‘such a Son as we have described, or “ that Son of God.”’ It was no great nor singular thing for a son or child of God by adoption to be chastised, to suffer, and thereby to be instructed unto obedience. He therefore speaks not of him as a son on any common account,or such as any mere creature can claim interest in. But hewas*God’s' own Son,” Rom. viii. 3; the “only begotten of the Father,’ John i. 14; who was ‘himself also “in the form of God,” Phil: ii: 6. That he should do'the thing here spoken of, is great and marvellous. Therefore is it said that he did thus, “although he were a Son.” Two things are included herein, namely, in the intro- duction of Christ in this place under the title of the “Son:”—I. The necessity of doing what is here ascribed unto him, with respect unto’ the end aimed at. And this is‘more fully declared in the next verse. The things that’were in themselves necessary unto the great end of the-glory of God in the salvation of the elect, were not to be waived by Christ, “although he were the Son.” 2. His love, that he would submit to this condition for our sake. On his own account no such thing was required of him, or any way needful unto him; but for our sakes (such was his-love) he would do it, “ although he were a Son.”
Besides, whereas the ‘apostle is comparing’ the Lord ‘Christ, as a high priest, with Aaron and those of his order, he intimates a double advantage which he had above them:—1. That he was a Son, whereas they were servants only; as he had before expressed the same differ- ence in comparing him with Moses, chap. iii, 4-6. 2: That he’ learned obedience by what he suffered; which: few of them did, none of them:in the same way.and manner with him.’
"Euabey ap dv exabe, env braxogy. As to the manner of the expres- sion or phraseology, ég’ dy seems to be put for 2 dy, “by,” “ out of,” “from,” the things. And, moreover, there is an ellipsis, or a meta- ptosis in the words, being put for ¢uadev dia” éxeivoy & Erads: and sO we - express the sense in our translation.. Also, the paranomasia which © is in them, Zuabev dg’ dv trade, is observed by all. And there is some correspondence in the whole unto that common ancient saying, Ta rabjuora wadnuard,® .
Three things we are to inquire into:—1. What is the obedience which is here intended. 2. How Christ is said to learn it. 3. By what means he did so.
1.‘ Yaax04 is “an obediential attendance unto the commands of another;” “a due consideration of, a ready compliance with authoritative commands:” for the word cometh from that which signifieth “to hearken,” or “hear” Henée, to” “‘hearken” or “hear,” is frequently in the Scripture used for to obey; and to “refuse to hear,” is to be stubborn and disobedient:
BA Vids ay.
Thy braxony.
* See the speech of Croesus, Herodot. i. 207.—Ep,
VER. 8.] EPISTLE TO THE HEBREWS. 523
because obedience: respects the commands of another, which we re- ceive and become acquainted withal by hearing; and a readiness with diligence therein, is the great means to bring us unto obedience. *Yruxon, therefore, is “ an obediential compliance with the com- mands of another,” when we hear, and thereby know them.
This obedience in Christ was twofold:—(1.) General, in the whole course of his holy life in this world; every thing he did’ was not only materially holy, but formally obediential. He did all things be- cause it was the will and law of God that so he should do.. And this obedience to God was the life and beauty of the holiness.of Christ himself; yea, obedience unto God in any creature is the formal reason constituting any act or duty to be goodor holy. Where that consideration is excluded, whatever the matter of any work or duty may be, it is neither holy nor accepted with God. Wherefore the: whole course of the life of Christ was a course of obedience: unto: God; whereon he so often professed that he kept the commands and did the will of him that sent him, thereby “ fulfilling all righteous-: ness.” But yet this is not the obedience here peculiarly intended, although no part of it can be absolutely excluded from the: present consideration ; for. whereas this obedience hath respect-unto suffering, he “learned it from the things which he suffered,” his whole life was a life of suffering, One way or other he suffered in all that he did, at least- when and whilst he did it. His state in this world was ai state of humiliation and exinanition; which things have suffering in their nature, His outward condition in the world was mean, low, and contemptible; from which sufferings are inseparable. And he was in all things continually exposed unto temptations, and all sorts of oppositions, from Satan and the world; this also added to his sufferings. (2.) But yet, moreover, there was a peculiar obedience of Christ, which is intended here in an especial manner. This was his obedience in dying, and in all things that tended immediately thereunto. “He became obedient unto death, even the death of the: cross;” for this commandment had he of his Father, that he should lay down his life, and therefore he did it in a way of obedience.. And: this especial obedience to the command of God for suffering and dying the apostle here respects. With regard hereunto he said of old, “Lo, I come: in the volume of thy book it is written of me, I delight to do. thy will, O my God,” Ps. xl. 7, 8; which was in the offering up of himself a sacrifice for us, as our apostle declares, Heb. x. 9, 10, And concerning the things which befell him herein, he says, “he was not rebellious,” but “gave his back to the smiters, and his. cheeks to them that plucked off the hair,” Isa. 1.5, 6.