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CHRIST SUPERIOR TO THE AARONIC HIGH-PRIESTS.
Julian Pe- 9 There remaineth therefore a rest to the people of Italy.
10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
12 For the word of God is quick, and powerful, and sharper than any two-edged sword", piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
19 Neither is there any creature that is not manifest in
HEB. iv. 14, to the end.
all, instead of the High-Priest only, may approach the that“ both in the Old and New Testament everlasting life was offered to mankind by Christ. Wherefore they are not to be heard, which feign, that the old fathers did look only for transitory promises." The Gospel was preached before to Abraham (Gal. iii. 8.), and the Israelites were called out of Egypt under Moses, to take possession of an unknown promised land; so are Christians, under the Gospel, called by Christ the lawgiver of the New Testament, ont of the Egypt of this world, that they may prepare for an unknown and heavenly country. The revealed will of God has been made manifest from the foundations of the world, the nature of man being unchanged, and Jesus Christ the same yesterday, to-day, and for ever. The bistories of the eminent men of the Old Testament prefigured the divine life and character of the promised Messiah, and the chosen people of God illustrated in their history the warfare to which Christians are exposed, and the blessings of which they are wade partakers in the Gospel.
+ Adam Clarko remarks, " the law and the word of God in general is repeatedly compared to a two-edged sword among the Jewish writers, mog'o nw ann—the sword with two mouths. By this sword the man himself lives, and by it he destroys his enemies.” See also Schoetgen. In Ephesians vi. 17. the doctrine of the Gospel is called “a sword of the spirit ;” and in Revelation i. 16. the word of God is spoken of as “ a sharp twoedged sword which went out from the mouth of Christ. See Isaiab xi. 4. As the apostle is representing throughout that the Gospel was described by the law, as a body is by its shadow, there is reason to suppose that in the expression here used, both the Old and New Testament were includod.
Julian Pe- Throne of Grace, and by the Intercession of Christ, obtain Italy. riod, 4775.
seasonable Assistance in the Time of Temptation. Vulgar Æra,
14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
15 For we have not an high priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are, yet without sin.
16 Let us therefore come boldly unto the throne of
§ 10. HEB. V. 1-10.
Sacrifice of the Son of God, he compares the Priesthood
1 For every high priest taken from among men, is or-
2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
Tue LAW AND GOSPEL COMPARED TO MILK AND STRONG MEAT.
6 As he saith also in another place, Thou art a priest
7 Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared ::
8 Though he were a Son, yet learned he obedience by the things which he suffered ;
9 And being made perfect, he became the author of eternal salvation unto all them that obey him ;
10 Called of God an high priest, after the order of
HEB. v. 11, to the end. vi. 1-3.
for their slowness of Apprehension in spiritual Matters ;
5 Commentators are much divided as to the signification of
I cannot receive the opinion of Mr. Faber, and his authorities, that Melcbisedec, who appeared to Abraham, was Christ, in one of his temporary manifestations.-See Horæ Mosaicr, vol. ii. p. 58.
Julian Pe- strengthen, and who, by their spiritual Senses constantly Italy.
the Oracles of God, and to distinguish between Truth
11 Of whom we have many things to say, and hard to
12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God: and are become such as have need of milk, and not of strong meat.
13 For every one that useth milk is unskilful in the word of righteousness : for he is a babe.
14 But strong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil.
1 Therefore, leaving the principles of the doctrine of
2 Of the doetrine of baptisms, and of laying on of
HEB, vi. 4--12.
Improvement, from the Consideration that if they did not
THE REJECTERS OF CARISTIANITY ARE IRRECOVERABLY LOST. Julian Pe.
and publicly dishonour him, rejecting the only sacrificial Italy. riod, 4775. Vulgar/Era, Offering - The Apostle
, by analogy, shews that those who 62.
bring forth the Fruits of Holiness, corresponding to the
4. For it is impossible for those who were once enlight-
5 And have tasted the good word of God, and the powers of the world to come,
6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:
8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned?.
9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
10 For God is not unrighteous, to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.
11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end :
12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.
? The apostle is supposed in this analogy to refer to the great spiritual advantages enjoyed by the Jews, and to foretel as a punishment of their abuse of them, and their apostacy, tbe approaching destruction of their city and temple, which took place about seven years after they were therefore“ nigb unto cursing."