I shall not positively determine on either of these senses unto the exclusion of the other. The latter hath much of spiritual light and comfort in it on many accounts; but yet I must acknowledge that there are two considerations that peculiarly urge the former inter- pretation :—
(1.) The most, and most ancient copies of the original, read, “ by the eternal Spirit;” and are followed by the Syriac, with all the Greek scholiasts. Now, although the Holy Spirit be also an eternal Spirit, in the unity of the same divine nature with the Father and the Son, yet where he is spoken of with respect unto his own per-
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sonal actings, he is constantly called “the Holy Spirit,” and not as here, “the eternal Spirit.”
(2.) The design of the apostle is to prove the efficacy at the offer- ing of Christ above those of the priests under the law. Now this arose from hence, partly that he offered himself, whereas they offered only the blood of bulls and goats; but principally from the dignity of his person in his offering, in that he offered himself by his own eternal Spirit, or divine nature. But I shall leave the reader to choose whether sense he judgeth suitable unto the scope of the place, either of them being so unto the analogy of faith.
The Socinians, understanding that both these interpretations are equally destructive to their opinions, the one concerning the person of Christ, the other about the nature of the Holy Ghost, have in- vented a sense of these words never before heard of among Christians. For they say that by “the eternal Spirit,” “a certaim divine power” is intended, “whereby the Lord Christ was freed from mortality, and made eternal;” that is, no more obnoxious unto death. “ By virtue of this power,” they say, “ he offered himself unto God when he entered into heaven;’—than which nothing can be spoken more fond or impious, or contrary unto the design of the apostle. For,—
(1.) Such a power as they pretend is nowhere called “ the Spirit,” much less “ the eternal Spirit;” and to feign significations of words, without any countenance from their use elsewhere, is to wrest them at our pleasure.
(2.) The apostle is so far from requiring a divine power rendering him immortal antecedently unto the offering of himself, as that he declares that he offered himself by the eternal Spirit in his death, when he shed his blood, whereby our consciences are purged from dead works.
(3.) This divine power, rendering Christ immortal, is not peculiar unto him, but shall be communicated unto all that are raised unto glory at the last day. And there is no colour of an opposition herein unto what was done by the high priests of old.
(4.) It proceeds on their rpérov etdog in this matter; which is, “that the Lord Christ offered not himself unto God before he was made immortal:” which is utterly to exclude his death and blood from any concernment therein; which is as contrary unto the truth and scope of the place as darktiess i is to light.
(5.) Wherever there is mention made elsewhere in the Setipinrs of the Holy Spirit, or the eternal Spirit, or the Spirit absolutely, with reference unto any actings of the person of Christ, or on it, either the Holy Spirit or his own divine nature is intended. See Isa, Ixi. 1, 2; Rom. i. 4; 1 Pet. iii. 18.
Wherefore Grotius forsakes this notion, and otherwise explains —
the words: “ Spiritus Christi qui non tantum fuit vivus ut in vita
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terrena, sed in zternum corpus sibi adjunctum vivificans.” If there be any sense in these words, it is the rational soul of Christ that is intended. And it is most true, that the Lord Christ offered himself in and by the actings of it; for there are no other in the human nature as to any duties of obedience unto God. But that this should be here called “the eternal Spirit,” is a vain conjecture; for the spirits of all men are equally eternal, and do not only live here below, but shall quicken their bodies after the resurrection for ever. This, therefore, cannot be the ground of the especial efficacy of the blood of Christ.
This is the second thing wherein the apostle opposeth the offering of Christ unto the offerings of the priests under the law:—
(1.) They offered bulls and goats; he offered himself.
(2.) They offered by a material altar and fire; he by the eternal Spirit.
That Christ should thus offer himself unto God, and that by the eternal Spirit, is the centre of the mystery of the gospel. All attempts to corrupt, to pervert this glorious truth, are designs against the glory of God and faith of the church. The depth of this mystery we cannot dive into, the height we cannot comprehend. We can- not search out the greatness of it; of the wisdom, the love, the grace that is in it, And those who choose rather to reject it than to live by faith in a humble admiration of it, do it at the peril of their souls. Unto the reason of some men it may be folly; unto faith it is full of glory. In the consideration of the divine actings of the