Hebrews Chapter 4:14-16 | |
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. | 14. Habentes igitur ponticem magnum qui coelos ingressus est, Iesum filium Dei, teneamus confessionem. |
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. | 15. Neque enim habemus pontificem, qui compati non possit infirmitatibus nostris; sed in omnibus tentatum, secundum similitudinem, absque peccato. |
16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. | 16. Accedamus igitur cum ficucia ad thronum gratiae, ut obtineamus miseericordiam, et gratiam inveniamus in auxilium opportunum. |
14.
In the first place he says,
15.
It is, then, on this subject that he speaks, when he says that he was
Then the whole discourse of the Apostle refers to what is apprehended by faith, for he does not speak of what Christ is in himself, but shows what he is to us. By the
But it may be asked, What does he mean by
And doubtless the restriction,
Thus he not only really became a man, but he also assumed all the qualities of human nature. There is, however, a limitation added,
16.
It is hence obvious to conclude, that under the Papacy the light of the Gospel is extinct, for miserable men are bidden to doubt whether God is propitious to them or is angry with them. They indeed say that God is to be sought; but the way by which it is possible to come to him is not pointed out, and the gate is barred by which alone men can enter. They confess in words that Christ is a Mediator, but in reality they make the power of his priesthood of none effect, and deprive him of his honor.
For we must hold this principle, -- that Christ is not really known as a Mediator except all doubt as to our access to God is removed; otherwise the conclusion here drawn would not stand, "We have a high priest Who is willing to help us; therefore we may come bold and without any hesitation to the throne of grace." And were we indeed fully persuaded that Christ is of his own accord stretching forth his hand to us, who of us would not come in perfect confidence?6 It is then true what I said, that its power is taken away from Christ's priesthood whenever men have doubts, and are anxiously seeking for mediators, as though that one were not sufficient, in whose patronage all they who really trust, as the Apostle here directs them, have the assurance that their prayers are heard.
The ground of this assurance is, that the throne of God is not arrayed in naked majesty to confound us, but is adorned with a new name, even that of
The import of the whole is, that we are to call upon God without fear, since we know that he is propitious to us, and that this may be done is owing to the benefit conferred on us by Christ, as we find from Ephesians 3:12; for when Christ receives us under his protection and patronage, he covers with his goodness the majesty of God, which would otherwise be terrible to us, so that nothing appears there but grace and paternal favor.
He adds,
1 That is, in the latter part of chapter 2. In the beginning of chapter 3 he exhorted us to "consider" the apostle and high priest of our profession, and then proceeded to speak of him as an apostle. He now returns to the high priesthood, and says that as we have a great high priest, we ought to hold fast our profession. Such, according to Calvin, is the connection, and is adopted by Stuart and Bloomfield. -- Ed.
2 In the Apostle's time there were many called high priests, such as the heads of the Levitical courses; but "the great high priest" meant him who alone had the privilege of entering into the holy of holies, that is, the high priest, as distinguished from all the rest. -- Ed.
3 Calvin has followed the Vulg. In rendering this clause, "who cannot sympathize (
4 The word "infirmities" is often used metonymically for things which we are too weak to bear, even trials and temptations. Christ, our high priest, feels for us in all those straits and difficulties, whatever they be, which meet us in our course, and make us feel and know our weaknesses. -- Ed.
5 The common idea of what is here said is, that Christ though tried and tempted, was not yet guilty of sin, or did not fall into sin. That he had no sin, that he was without sin, is what we plainly learn from 2 Corinthians 5:21; 1 John 3:5, etc.; but is this what is taught here? The clause, I conceive, may be thus rendered, --
"But was in all things tried in like manner except sin;"
that is, with the exception that he had no innate sin to contend with. The last words are literally, "in likeness with the exclusion of sin," which seems to import that it was a likeness with the exclusion of sin. But if the words "except (or without) sin" do not qualify "likeness," they must be connected with "tried" or tempted, and thus rendered, --
"But was in like manner tried in all things without sin;"
that is, without sinning, or falling into sin. The difference is, that in the one sense Christ had no inward sin to contend with, and that in the other he withstood temptation without falling into sin. Both senses are true, and either of them will suit this passage. -- Ed.
6 "Confidence," that is , of being heard. -- Ed.
7 The "throne of grace" is evidently in opposition to the throne of judgment, which especially belongs to a king. Some of the Greek fathers regarded this as the throne of Christ; but most commentators consider it to be God's throne, as Christ is here represented as a priest and as access to God is ever described as being through Christ. See Ephesians 2:18. -- Ed.
8 Calvin's version is, "and find grace for a seasonable help;" which according to his explanation, means a help during the season or period of "today." Doddridge has, "for our seasonable assistance," -- Macknight, "for the purpose of seasonable help," -- and Stuart, "and find favor so as to be assisted in time of need." Our version seems the best, :and find grace to help in the time of need." The address is to those exposed to trials and persecutions; and the seasonable or opportune help was such as their peculiar circumstances and wants required. The word eu]kairon, is in the Sept. put for "due season," or in its time, in Psalm 104:27. The idea of Calvin is that some of the fathers, but is not suitable to this passage.
"Mercy" is compassion, and "grace" is favor or benefit received; it means sometimes favor entertained, but here the effect of favor -- a benefit, and this benefit was to be a help in time of need. -- Ed.
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