having at its beginning been spoken by the Lord, was 4 confirmed to us by them that had heard him? God also bearing witness, both by signs, and wonders, and various miracles, and distributions of the Holy Ghost, according to his own will.

5 For he hath not subjected to the angels the world to 6 come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of 7 him, or the son of man, that thou visitest him? Thou hast made him a little lower than the angels, thou hast crowned him with glory and honour, and hast set him over the works of thy hands. Thou hast put all things 8 in subjection under his feet. Now in putting all things

in subjection under him, he left nothing that is not put under him but now we do not yet see all things put 9 under him. But we see Jesus crowned with glory and

*Psalm viii. 4.

V. 4. By signs and wonders-While he lived, and various miracles and distributions of the Holy Ghost-Miraculous gifts, distributed after his exaltation, according to his own will-Not theirs who received them.

V. 5. This verse contains a proof of the third: the greater the salvation is, and the more glorious the Lord whom we despise, the greater will be our punishment. God hath not subjected the world to come-That is, the dispensation of the Messiah; which being to succeed the Mosaic, was usually styled by the Jews, The world to come, although it is still, in a great measure, to come: whereof we now speak-Of which I am now speaking. In this last great dispensation, the Son alone presides.

V. 6. What is man-To the vast expanse of heaven, to the moon and the stars which thou hast ordained? This psalm seems to have been composed by David, in a clear, moon-shiny, and star-light night, while he was contemplating the wonderful fabric of heaven; because, in his magnificent description of its luminaries, he takes no notice of the sun, the most glorious of them all. The words here cited, concerning dominion, were, doubtless, in some sense, applicable to Adam; although in their complete and highest sense, they belong to none but the Second Adam: or the son of man, that thou visitest him-The sense rises, We are mindful of him that is absent; but to visit, denotes the care of a present God.

V. 7. Thou hast made him-Adam: a little lower than the angels-The Hebrew is, a little lower than-That is, next to, God. Such was man, as he came out of the hands of his Creator; it seems, the highest of all created beings. But these words are also, in a farther sense, as the apostle here shews, applicable to the Son of God. It should be remembered, that the apostles constantly cited the Septuagint translation, very frequently without any variation. It was not their business, in writing to the Jews, who, at that time, bad it in high esteem, to amend or alter this, which would, of consequence, have occasioned disputes without end.

V. 8. Now this putting all things under him, implies that there is nothing that is not put under him. But it is plain, this is not done now, with regard to man in general.

V. 9. It is done only with regard to Jesus, God-man, who is now crowned with glory and honour-As a reward for his having suffered death. He was made a little lower than the angels-Who cannot either suffer or die: that by

honour, for the suffering of death, who was made, a little lower than the angels, that by the grace of God he might 10 taste death for every man. For it became him for whom

are all things, and by whom are all things, in bringing many sons to glory, to perfect the Captain of their salvation 11 by sufferings. For both he that sanctifieth, and all they that are sanctified, are of one; for which cause he is not 12 ashamed to call them brethren, Saying, * I will declare thy name to my brethren; tin the midst of the church 13 will I sing praise unto thee. And again, I will put my Isai. viii. 17, 19.

† Ps. xii. 22.

* Ps. xxii. 22. the grace of God he might taste death-An expression denoting both the reality of his death, and the shortness of its continuance: for every man-That ever was, or ever will be born into the world.

V. 10. In this verse the apostle expresses, in his own words, what he expressed before in those of the psalmist. It became him-It was suitable to all his attributes, both to his justice, goodness, and wisdom: for whom As their ultimate end, and by whom-As their first cause, are all things, in bringing many adopted sons to glory-To this very thing, that they are sons, and are treated as such, to perfect the captain-Prince, leader, and author of their salvation, by his atoning sufferings for them. To perfect, or consummate, implies, the bringing him to a full and glorious end of all his troubles, chap. v. 9. This consummation by sufferings intimates, 1. The glory of Christ, to whom, being consummated, all things are made subject: 2. The preceding sufferings. Of these he treats expressly, ver. 11-18, having before spoken of his glory, both to give an edge to his exhortation, and to remove the scandal of sufferings and death. A fuller consideration of both these points, he interweaves with the following discourse on his priesthood. But what is here said, of our Lord's being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. Even he himself was perfect, as God and as man, before ever he suffered. By his sufferings, in his life and death, he was made a perfect or complete sin-offering. But unless we were to be made the same sacrifice, and to atone for sin, what is said of him in this respect, is as much out of our sphere as his ascension into heaven. It is his atonement, and his Spirit carrying on the work of faith with power in our hearts, that alone can sanctify us. Various afflictions, indeed, may be made subservient to this, and so far as they are blessed to the weaning as from sin, and causing our affections to be set on things above, so far they do indirectly help on our sanctification.

V. 11. For They are nearly related to each other: He that sanctifieth--Christ, chap. xiii. 12, and all they that are sanctified-That are brought to God, that draw near, or come to, him, (which are synonymous terms,) are all of one-Partakers of one nature, from one parent, Adam.

V. 12. I will declare thy name to my brethren-Christ declares the name of God, gracious and merciful, plenteous in goodness and truth, to all who believe, that they also may praise him: in the midst of the church will I sing praise unto thee-As the precentor of the choir. This he did literally, in the midst of his apostles, on the night before his passion. And as it means, in a more general sense, setting forth the praise of God, he has done it in the church, by his word and his Spirit; he still does, and will do it, throughout all generations.

V. 13. And again-As one that has communion with his brethren in sufferings, as well as in nature, he says, I will put my trust in him-To carry me through them all. And again-With a like acknowledgment of his near VOL. II. R

trust in him and again, Behold I and the children whom 14 God hath given me.. Since then the children partake of flesh and blood, he also himself in like manner took part of the same, that, through death, he might destroy him 15 that had the power of death, that is, the devil: And deliver them, as many as through fear of death, were all 16 their life-time subject to bondage. For verily he taketh not hold of angels, but he taketh hold of the seed of 17 Abraham. Wherefore it behoved him to be made in all

things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate 18 the sins of the people. For in that he hath suffered, being tempted himself, he is able to succour them that are tempted.

CHAP. III. 1. Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high

relation to them, as younger brethren, who were yet but in their childhood, he presents all believers to God, saying, Behold Í and the children whom thou hast given me.

V. 14. Since then the children partake of flesh and blood-Of human nature, with all its infirmities, he also in like manner took part of the same, that through his own death he might destroy the tyranny of him that had, by God's per mission, the power of death, with regard to the ungodly. Death is the devil's servant and serjeant, delivering to him those whom he seizes in sin: that is, the devil-The power was manifest to all; but who exerted it they saw not.

V. 15. And deliver them, as many as through fear of death, were all their life-time, till then, subject to bondage-Every man who fears death is subject to bondage, is in a slavish, uncomfortable state. And every man fears death, more or less, who knows not Christ. Death is unwelcome to him, if he knows what death is. But he delivers all true believers from this bondage.

V. 16. For verily he taketh not hold of angels-He does not take their nature upon him: but he taketh hold of the seed of Abraham-He takes human nature apon him. St. Paul says, the seed of Abraham, rather than, the seed of Adam, because to Abraham was the promise made.

V. 17. Wherefore it behoved him-It was highly fit and proper, yea, necessary, in order to his design of redeeming them to be made in all things That essentially pertain to human nature, and in all sufferings and temptations; like his brethren-This is a recapitulation of all that goes before; the sum of all that follows is added immediately: that he might be a merciful and faithful high-priest-Merciful toward sinners; faithful toward God. A priest, or highpriest, is one who has a right of approaching God, and of bringing others to him. Faithful is treated of, chap. iii. 2, &c. with its use: merciful, chap. iv. 14, &c. with the use also; high-priest, chap. v. 4, &c. chap. vii. 1, &c. The use is added from chap. x. 19. În things pertaining to God, to expiate the sins of the people-Offering up their sacrifices and prayers to God, deriving God's grace, peace, and blessings upon them.

V. 18. For in that he hath suffered, being tempted himself, he is able to succour them that are tempted-That is, he has given a manifest, demonstrative proof, that he is able so to do.

CHAP. III. Ver. 1. The heavenly calling-God calls from heaven, and to heaven, by the gospel: consider the apostle-The messenger of God, whe

2 priest of our profession, Christ Jesus, Who was faithful to him that appointed him, as was also * Moses in all his 3 house. For this person was counted worthy of more

glory than Moses, inasmuch as he that hath builded it hath 4 more honour than the house. Now every house is built 5 by some one; but he that built all things is God. And Moses verily was faithful in all his house as a servant, for a testimony of the things, which were to be afterwards 6 spoken: But Christ as a son over his own house, whose house we are, if we hold fast the confidence and the 7 glorying of hope, firm to the end. Wherefore, (as the

Holy Ghost saith,) + To-day, if ye will hear his voice, 8 harden not your hearts, as in the provocation, in the 9 day of temptation in the wilderness, Where your fathers tempted me, proved me, and saw my works forty years. 10 Therefore I was grieved with that generation, and said,

They always err in their hearts, and they have not known 11 my ways. So I sware in my wrath, They shall not enter

Numb. xii. 7. + Ps. xcv. 7, &c. + Exod. xvii. 7.

pleads the cause of God with us; and high-priest-Who pleads our cause with God. Both are 'contained in the one word Mediator. He compares Christ, as an apostle, with Moses; as a priest, with Aaron. Both these offices, which Moses and Aaron severally bore, he bears together, and far more eminently: of our profession-The religion we profess.

V. 2. His house-The church of Israel, then the peculiar family of God. V. 3. He that hath builded it hath more glory than the house-Than the family itself, or any member of it.

V. 4. Now Christ, he that built not only this house, but all things, is GodAnd so infinitely greater than Moses or any creature.

V. 5. And Moses verily Another proof of the pre-eminence of Christ above Moses; was faithful in all his house as a servant, for a testimony of the things which were afterwards to be spoken-That is, which was a full confirmation of the things which he afterwards spake concerning Christ.

V. 6. But Christ was faithful as a Son, whose house we are, while we hold fast, and shall be unto the end, if we hold fast our confidence in God, and glorying in his promises, our faith and hope.

V.7. Wherefore-Seeing he is faithful, be not ye unfaithful.

V. 8. As in the provocation-When Israel provoked me by their strife and murmurings; in the day of temptation When, at the same time, they tempted me, by distrusting my power and goodness.

V. 9. Where your fathers That hard-hearted and stiff-necked generation. So little cause had their descendants to glory in them: tempted me-Whether I could and would help them: proved me-Put my patience to the proof, even while they saw my glorious works, both of judgment and mercy, and that for forty years.

V. 10. Wherefore-To speak after the manner of men: I was grievedDispleased, offended, with that generation: and said, They always err in their hearts-They are led astray by their stubborn will and vile affections. AndFor this reason, because wickedness has blinded their understanding: they have not known my ways-By which I would have led them like a Bock: inte my rest-In the promised land.

trust in him and again, Behold I and the children whom 14 God hath given me. Since then the children partake of flesh and blood, he also himself in like manner took part of the same, that, through death, he might destroy him 15 that had the power of death, that is, the devil: And deliver them, as many as through fear of death, were all 16 their life-time subject to bondage. For verily he taketh not hold of angels, but he taketh hold of the seed of 17 Abraham. Wherefore it behoved him to be made in all

things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate 18 the sins of the people. For in that he hath suffered, being tempted himself, he is able to succour them that are tempted.

CHAP. III. 1. Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high

relation to them, as younger brethren, who were yet but in their childhood, he presents all believers to God, saying, Behold I and the children whom thou hast given me.

V. 14. Since then the children partake of flesh and blood Of human nature, with all its infirmities, he also in like manner took part of the same, that through his own death he might destroy the tyranny of him that had, by God's per mission, the power of death, with regard to the ungodly. Death is the devil's servant and serjeant, delivering to him those whom he seizes in sin: that is, the devil-The power was manifest to all; but who exerted it they saw not.

V. 15. And deliver them, as many as through fear of death, were all their life-time, till then, subject to bondage-Every man who fears death is subject to bondage, is in a slavish, uncomfortable state. And every man fears death, more or less, who knows not Christ, Death is unwelcome to him, if he knows what death is. But he delivers all true believers from this bondage.

V. 16. For verily he taketh not hold of angels-He does not take their nature upon him: but he taketh hold of the seed of Abraham-He takes human nature upon him. St. Paul says, the seed of Abraham, rather than, the seed of Adam, because to Abraham was the promise made.

V. 17. Wherefore it behoved him-It was highly fit and proper, yea, necessary, in order to his design of redeeming them to be made in all things That essentially pertain to human nature, and in all sufferings and temptations; like his brethren-This is a recapitulation of all that goes before; the sum of all that follows is added immediately: that he might be a merciful and faithful high-priest-Merciful toward sinners; faithful toward God. A priest, or highpriest, is one who has a right of approaching God, and of bringing others to him. Faithful is treated of, chap. iii. 2, &c. with its use: merciful, chap. iv. 14, &c. with the use also; high-priest, chap. v. 4, &c. chap. vii. 1, &c. The use is added from chap. x. 19. In things pertaining to God, to expiate the sins of the people-Offering up their sacrifices and prayers to God, deriving God's grace, peace, and blessings upon them.

V. 18. For in that he hath suffered, being tempted himself, he is able to succour them that are tempted-That is, he has given a manifest, demonstrative proof, that he is able so to do.

CHAP. III. Ver. 1. The heavenly calling-God calls from heaven, and to heaven, by the gospel: consider the apostle-The messenger of God, whe