Hebrews 2:10

The apostle in the verses foregoing made mention of that which, of all other things, the Jews generally were most offended at, and which was of the greatest importance to be believed, namely, the sufferings of the Messiah, wherein a great part of the discharge of his sacerdotal office, whereunto he here makes a transition, did consist. This his own disciples were slow in the belief of, Matthew 16:21-22; Matthew 17:22-23; Luke 24:25-26, and the Jews generally stumbled at. They thought it strange that the Messiah, the Son of God, the Savior of his people, and Captain of their salvation, concerning whom so great and glorious things were promised and foretold, should be brought into a low despised condition, and therein to suffer and die. Hence they cried unto him on the cross, “If thou be the Christ, come down and save thyself;” intimating that by his suffering he was assuredly proved not to be so, for why any one should suffer that could deliver himself they saw no reason.

Besides, they had inveterate prejudices about the salvation promised by the Messiah, and the way whereby it was to be wrought, arising from their love and over-valuation of temporal or carnal things, with their contempt of things spiritual and eternal. They expected a deliverance outward, glorious, and kingly, in this world, and that to be wrought with arms, power, and a mighty hand. And what should they expect from a Messiah that suffered and died? Wherefore the apostle, having asserted the sufferings of Christ, saw it necessary to proceed unto a full confirmation of it, with a declaration of the reasons, causes, and ends of it; partly to evert that false persuasion which prevailed amongst them about the nature of the salvation to be wrought by Christ; partly to show that nothing would thence ensue derogatory unto what he had before delivered about his pre-eminence above angels; but principally to instruct them in the sacerdotal office of the Messiah, the redemption which he wrought, and the means whereby he accomplished it, which was the great business that he had designed to treat with them about. [As] for the salvation itself, he declares that it was not to be of the same kind with that which they had of old, when they were brought out of Egypt and settled in the land of Canaan under the conduct of Joshua, but spiritual and heavenly, in a deliverance from sin, Satan, death, and hell, with a manuduction into life and blessedness eternal. He informs them that the way whereby this was to be wrought, was by the sufferings and death of the Messiah, and that no other way it could be accomplished; on which account they were indispensably necessary. And the first reason hereof he expresseth in this tenth verse.

Hebrews 2:10. ῎Επρεπε γὰρ αὐτῷ, δι᾿ ὅν τὰ πάντα καὶ δι᾿ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.

One or two copies read, διὰ παθήματος αὐτὸν τελειοῦαθαι, against the sense and design of the place. Αὐτόν is needlessly repeated unless put for ἑαυτόν, and then it disturbs the whole meaning of the verse, and is inconsistent with the passive verb following in this reading. Παθήματος, in the singular humor, relates only unto death, expressed in the verse foregoing by πάθημα θανάτου but here all the sufferings of Christ, as well those antecedent unto death as death itself, are intended. Τελειοῦθαι, in the passive, is followed by some copies of the Vulgar translation, reading “consummari;” both inconsistent with the sense of the place, as we shall see.

Translations differ but little about these words. ῎Επρεπε γὰρ αὐτῷ. Most, “decebat enim eum,” “for it became him;” Beza, “decebat enim ut iste,” “for it was meet that he,” to make the following words flow regularly. Δι ᾿ ὅν τὰ πάντα, “propter quem omnia;” Syr., לְחָו דְּכֻל, “cui omnia,” “for whom are all things;” Beza, “propter quem sunt haec omnia,” expressing the article as restrictive to the things spoken of, “for whom are all these things.” One Syriac copy adds, בָּאיִדֵהּ, “in his hand;” which somewhat corrupts the sense. Καὶ δι᾿ οὗ τὰ πάντα, “et per quem omnia,” “by whom are all things;” Beza, “haec omnia,” as before, without cause; for the article is frequently prefixed unto πάντα, where all things absolutely are intended; as Ephesians 1:11. Πολλοὺς υἱοὺς εἰς δόξας ἀγαγόντα. Vulg., “qui multos filios ad gloriam adduxerat,” “who had brought many sons unto glory;” Arias, “multos filios ad gloriam adducentem;” Beza, “adducendo,” “bringing many sons unto glory;” Syr., “adduxerat in gloriam suam,” “had brought many sons into his glory.” Τὸν ἀρχηγόν. Vulg., “auctorem,” “the author;” Beza, “principem;” Syr., רִיֹשָא, “the head” (or “prince”) “of their salvation.” Διὰ παθημάτων τελειῶσαι, “per passionem consummare,” “to consummate” (or “complete”) “by suffering;” Beza, “per perpessiones,” “by sufferings;” Syr., “perficere,” “perfectum reddere,” “to perfect,” “to make perfect.” The proper signification of the words in this verse is much to be heeded, as that which will give us much light the the sense of the whole. Πρέπει is “decet,” “convenit,” “dignum est;” “it becometh,” it is “meet,” “convenient, or “just.” Πρέπον Θεοῖς, in Plato, is rendered by Cicero, “Deo decorum,” “that which becometh God;” and saith he, “ Πρέπον, appellant hoc Graeci, nos dicamus sane decorum;” that which becometh any one in his state and condition, in a moral sense; as, “Holiness becometh the house,” that is, the people of God. Κατὰ τὸ πρvεπον, “ut decet,” “ut par est;” that which is equal and right to be done. Πρέπουσα τιμή, is “honor justly deserved;” and πρέπουσα θημία, “just loss” or “punishment.” The word, then, signifies that decency and becomingness which justice, reason, and equity require, so that the contrary would be unmeet, because unequal and unjust. Thus every one's duty, that which is morally incumbent on him in his place and station, is that which becomes him; and hence in the New Testament, that which is not κατὰ τὸ πρέπον, thus decent, is condemned as evil, 1Co 11:13; 1 Timothy 2:10. And itself is commended as a rule of virtue, Matthew 3:15; Ephesians 5:3. Δι ᾿ ὅν. Διά with an accusative case constantly denotes the final cause, “propter quem,” “for whom :” Revelation 4:11, Σὺ ἔκτισας τὰ πάντα, “Thou hast created all things” (all things universally, with the article prefixed, as in this place), καὶ διὰ τὸ θέλημά σου εἰσί, καὶ ἐκτίσθησαν, “and for thy will” (“thy pleasure,” “thy glory”) “they are, and were created.” Romans 11:36, Εἰς ὅν τὰ πάντα, “To whom” (to him, or for him, or his glory) “are all things.” Proverbs 16:4, כֹּל פָעַלּ יְהָֹוה לַמַּעֲנֵהוּ, “The LORD hath made all things for himself;” his glory is the final cause of them all.

Καὶ δι᾿ οὗ τὰ πάντα, “and by whom are all things.” Διά with a genitive denotes the efficient cause. Some from this expression would have the Son to be the person here spoken of, because concerning him it is frequently said that all things are δι᾿ αὐτοῦ, Joh 1:3, 1 Corinthians 8:6; Hebrews 1:3; but it is used also with reference unto the Father, Romans 11:36; Galatians 1:1. Schlichtingius here gives it for a rule, that when διά relates unto the Father, it denotes the principal efficient cause; when unto the Son, the instrumental. But it is a rule of his own coining, a groundless efflux of his πρῶτον ψεῦδος, that the Son is not God; on which kind of presumptions men may found what Ruth 1 es they please. The principal efficiency or supreme production of all things by God is intended in this expression. ᾿Αγαγόντα, “bringing,” a word of common use and known signification, but in this place attended with a double difficulty, from a double enallage in the of it: First, in the case; for whereas it seems to relate unto αὐτῷ, “it became him in bringing,” it should then regularly be ἀγαγόντι, not ἀγαγόντα. Hence some, by supposing a σύγχυσις in the words, refer it unto ἀρχηγόν, “the author;” as if the apostle had said, Τὸν ἀρχημὸν τῆς σωτηρίας αὐτῶν πολλοὺς υἱοὺς ἀγαγόντα, “To make perfect the captain of their salvation, who brought many sons unto glory.” But this transposition of the words, neither the context nor the addition of αὐτῶν, “their,” unto σωτηρίας, “their salvation,” relating unto the sons before mentioned, will by any means allow. Wherefore an enallage of the case is necessarily to be allowed, ἀγαγόντα for ἀγαγόντι, unless we suppose a repetition ἔπρεπε, which frequently admits of the accusative case; but the principal author is unquestionably intended. Again, ἀγαγόντα is a participle of the second aoristus, which usually denotes the time past, and thence is it translated by many, “adduxit,” “adduxerat,” and “filib adductis;” “after he had brought many sons to glory.” And this some refer to the saints who died under the old testament, unto whom the Lord Christ was no less a captain of salvation than to us. And so the apostle shows that after they were saved on his account, it was meet that he should answer for them, according to his undertaking. But neither doth this restraining of the word answer the apostle's intention: for it is evident he principally minded them unto whom the Lord Jesus became eminently a captain of salvation after he was perfected by sufferings though not exclusively unto them that went before. ᾿Αγαγόντα then, is put for ἅγοντα, unless we shall suppose that the act of God here intended was on purpose thus expressed to comprehend all the sons, both those that lived before and those that lived after the sufferings of Christ, “bringing,” “leading,” “bearing unto glory.” It concerns the whole execution of the design of God for the salvation and glorification of beliveres. Πολλοὺς υἱούς , “many sons,” Jews and Gentiles, all that were by faith to become his sons.

Τὲν ἀρχημόν, “the author.” Wherever this word is used in the New Testament it is applied unto Christ. Acts 3:15 he is called ἀρχηγὸς τῆς ζωῆς, “the prince of life;” and Acts 5:31, God is said to make him ἀρχηγὸς καὶ σωτῆρα “a prince and a savior;” that is, ἀρχηγὸν τῆς σωτηρίας, as here, “the prince of our salvation.” Hebrews 12:2, the apostle calls him, τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτήν, as we render it, “the author and finisher of faith;” as here God said τελειῶσαι τὸν ἀρχηγόν, to finish or perfect this author of our salvation. Nowhere else is this word used in in the New Testament. It answers justly the Hebrew נָגִיד, which the LXX. render ἄρχων and ἡγούμενος, the signification of both which words is included in ἀρχηγός, “princeps” “dux” “praeses” “auctor,” “ a prince” “captain,” “ruler,” “author.” And it is used in writers with respect to works good and bad. ᾿Αρχηγὸς διδάσκαλος τὼν ἔργων τοιούτων, Isocrat.; “The author and teacher of such works.” And ἀρχηγὸς τοῦ κακουργήματος, “artifex maleficii,” “the principal contriver of mischief.” It is also used for the author of astock, race, or kindred of men. In this place it is limited by σωτηρίας . It denotes the chief or principal operator or worker of that salvation, with especial reference unto the kingly or princely power whereunto he was advanced after his sufferings; as he is also absolutely a prince, a ruler, and the author or spring of the whole race and kind of believers, according unto the other senses of the word.

Τελειῶσαι. This word is variously used and variously rendered: “to consummate,” “to perfect,” “to make perfect;” “to consecrate,” “dedicate,” “sanctify.” Some would have it in this place to be the same with ἄγειν εἰς δόξαν, “to bring unto glory.” But what is the precise signification of the word we shall clear in the exposition ensuing, when we declare what act of God it is that is here intended.

Before we proceed to the exposition of the several parts of this text, we must consider the order of the words, to prevent some mistakes that divers learned commentators have fallen into about them. Some suppose a hyperbaton in them, and that these expressions, “For whom are all things, and by whom are all things, in bringing many sons unto glory,” do intend the Son, the captain of salvation. The word αὐτῷ, “him,” “it became him,” they confess to relate unto Θεοῦ, “God,” in the verse foregoing, and to relate unto the Father. In which order this would be the sense of the words:

“It became him,” that is, God, “to make perfect through sufferings the captain of their salvation, for whom are all things, and by whom are all things, who bringeth many sons unto glory.” But there is no just reason why we should arbitrarily thus transpose the words. And that separation of “for whom are all things, and by whom are all things,” from “it became him,” takes away one main foundation of the apostle's reasoning, as we shall see. And the reason alleged for this ordering of the words is infirm, namely, that it is Christ who brings the many sons unto glory, not the Father; for it is also assigned unto him, as we shall see, upon many accounts.

Some refer the whole words unto Christ, to this purpose, “It became him,” that is, the Son incarnate, “for whom,” etc., “bringing many sons unto glory, to be consummated” or “made perfect by sufferings.” So Tena, and those whom he followeth. But this exposition of the words is directly contrary to the scope of the apostle, declared in the verse foregoing and that following. It leaves also αὐτῷ, “him,” nothing to relate unto, nor allows the causal γάρ, “for,” to give an account of any act of God before mentioned. And, besides, the whole of it is built on the corruption or mistake of one word in the Vulgar translation, “consummari” for “consummare,” and that but in some copies, as is acknowledged by the most learned Romanists, who here adhere unto the original; for taking that word actively, and the object of the act expressed in it being the captain of salvation, some agent distinct from him must needs be signified, which is God the Father.

Some suppose an ἔλλειψις in the words, and therefore in the reading of those, “in bringing many sons unto glory,” they supply, “by afflictions” or “sufferings:” “Having brought many sons to glory by afflictions, it became him to make the captain of their salvation perfect through sufferings.” So Cappellus. But this imaginary defect arose merely from a mistake, that the τὸ πρέπον, or condecency here mentioned, hath a respect unto the things done, that seeing the sons had suffered, it was meet and convenient that their captain should do so in an eminent manner. But the truth is, it respects only the doer of them; it was on his part requisite so to do the things mentioned. [3]

[3] EXPOSITION. Τελειῶσαι. This word refers either to Christ's consecration to office or to his exaltation to his reward. Turner holds it difficult to conceive how suffering could be the means of consecrating Christ to his priestly office, and that he must have been priest before his sufferings commenced, whereas the other view is in accordance with various parts of the New Testament, and with all the places in the epistle in which the word occurs. Conybeare and Howson hold that itmeans literally to bring to the appointed accomplishment, to develop the full idea of the character, to consummate. The last word, they state, would be the best translation, if it were not so unusual as applied to persons. TRANSLATION. “It became him, for whom and through whom all things subsist, to make perfect through suffering the c aptain of their salvation, as one who should bring many sons unto glory.” Ebrard. ED.

Hebrews 2:10. For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

There are in the words,

1. The causal connection unto the verse foregoing, “for.”

2. A design of God intimated as the foundation of the discourse, which was, to “bring many sons unto glory.”

3. The means he fixed on for the accomplishment of that design, namely, the appointing unto them a “captain of their salvation.”

4. The especial way of his dedicating him unto that office, he “made him perfect by sufferings”

5. The reason of this his proceeding and dealing with him, it “became him” so to do.

6. An amplification of that reason, in a description of his condition, “him for whom are all things, and by whom are all things.”

1. A reason is rendered in the words of what he had asserted in the foregoing verse, namely, that Jesus, the Messiah, was to suffer death, and by the grace of God to “taste of death for all.” Why he should do this, on what account, what ground, necessity, and reason there was for it, is here declared. It was so to be, “for it became him,” etc.

2. The design of God is expressed in this whole matter, and that was, to “bring many sons unto glory.” And herein the apostle declares the nature of the salvation which was to be wrought by the Messiah, about which the Jews were so greatly mistaken, and consequently in and about the way whereby it was to be wrought. His purpose herein was not now to carry his children into a new Canaan, to bring them into a wealthy country, an earthly kingdom; which must or might have been done by might, and power, and arms, as of old: but his design towards his sons, in and by the Messiah, was of another nature; it was to bring them unto glory, eternal glory with himself in heaven. And so it is no wonder if the way whereby this is to be accomplished be quite of another nature than that whereby their temporal deliverance was wrought, namely, by the death and sufferings of the Messiah himself. And here, in reference unto this design of God, it is supposed, First, That some who were created for the glory of God had by sin come short of it; so that without a new way of bringing them unto it, it was impossible that they should ever be made partakers of it. This is here supposed by the apostle, and is the foundation of all his doctrine concerning the Messiah. Secondly, That the way whereby God will at length bring them who are designed unto glory thereunto, is by taking of them first into a state of sonship and reconciliation with himself; they must be sons before they are brought to glory. There is a double act of God's predestination: the first is his designation of some unto grace, to be sons, Ephesians 1:5; the other, his appointment of those sons unto glory; both to be wrought and accomplished by Christ, the captain of their salvation. The latter, and the execution of it, namely, the bringing of those unto glory who by grace are made sons, is that which the apostle here expresseth. He dealeth not with the Hebrews in this epistle about the conversion of the elect, the traduction of them into a state of grace and sonship, but of the government of them being made sons, and their guidance unto glory. And therefore the sufferings of Christ, which absolutely and in themselves are the cause of our sonship and reconciliation with God, are mentioned here only as the means whereby Christ entered into a condition of leading sons unto glory, or of saving them who, upon the account of his sufferings, are made sons by grace. But yet this is not so precisely respected neither, but that the apostle withal intimates the necessity of the suffering of Christ, as to the whole effect of it towards the elect. Now these sons, thus to be brought unto glory, are said to be “many;” not all absolutely, not a few, or of the Jews only, which they looked for, but all the elect of God, who are many, Revelation 7:9. And this work, of bringing many sons unto glory, is here signally assigned by the apostle unto God the Father; whose love, wisdom, and grace, believers are principally to eye in the whole work of their salvation, wrought out and accomplished by Jesus Christ. This, therefore, we shall a little insist upon, to declare the grounds and reasons on the account whereof it is to be ascribed unto him, or what acts are peculiarly assigned unto the Father in this work of bringing many sons unto glory; which will secure the ascription of it unto him, and therein our interpretation of the place.

(1.) The eternal designation of them unto that glory whereunto they are to be brought is peculiarly assigned unto him. He “predestinates them to be conformed to the image of his Son,” Romans 8:28-30. The “God and Father of our Lord Jesus Christ chooseth us before the foundation of the world,” and “predestinateth us unto the adoption of children by Jesus Christ unto himself,” Ephesians 1:3-5; and “he hath from the beginning chosen us unto salvation,” 2 Thessalonians 2:13-14. And this electing love of God, this eternal purpose of his good pleasure, which he purposed in himself, is the fountain and spring of all other immediate causes of our salvation. From hence faith, Acts 13:45, sanctification, 2 Thessalonians 2:13, holiness, Ephesians 1:4, preservation in grace, 2 Timothy 2:19, the death of Christ for them, John 3:16, and final glory itself, 2 Timothy 2:10, do all ensue and proceed: so that on the account hereof he may be justly said to be the bringer of many sons to glory.

(2.) He was the spring and fountain of that covenant (as in all other operations of the Deity) that was of old between himself and his Son about the salvation and glory of the elect. See Zechariah 6:13; Isaiah 42:1; Proverbs 8:22-31; Isaiah 1:4-9; Isaiah 53:10-12; Psalms 16:10; Psalms 110:1; Psalms 110:6. He, in his love and grace, is still declared as the proposer both of the duty and of the reward of the mediator, the Son incarnate, as the Son accepts of his terms and proposals, Hebrews 10:5-9. And hence the intenseness of his love, the immutability of his counsel, the holiness of his nature, his righteousness and faithfulness, his infinite wisdom, do all shine forth in the mediation and sufferings of Christ, Romans 3:25-26; Romans 5:8; 1 John 4:9; Hebrews 6:17-18; Titus 1:2. Rather than his love should not be satisfied and his counsel accomplished, he spared not his own Son, but gave him unto death for us.

(3.) He signally gave out the first promise, that great foundation of the covenant of grace; and afterwards declared, confirmed, and ratified by his oath, that covenant wherein all the means of bringing the elect unto glory are contained, Genesis 3:15; Jeremiah 31:31-34; Hebrews 8:8-12. The person of the Father is considered as the principal author of the covenant, as the person covenanting and taking us into covenant with himself; the Son, as the Messiah, being considered as the surety and mediator of it, Hebrews 7:22; Hebrews 9:15, and the purchaser of the promises of it.

(4.) He gave and sent his Son to be a Savior and Redeemer for them and unto them; so that in his whole work, in all that he did and suffered, he obeyed the command and fulfilled the will of the Father. Him did God the Father “send,” and “seal,” and “give,” and “set forth,” as the Scripture everywhere expresseth it. And our Lord Jesus Christ everywhere remits us to the consideration of the love, will, and authority of his Father, in all that he did, taught, or suffered; so seeking the glory of God that sent him.

(5.) He draws his elect, and enables them to come to the Son, to believe in him, and so to obtain life, salvation, and glory by him. “No man,” saith our Savior, “can come to me, except the Father, which hath sent me, draw him,” John 6:44. No man, no, not any one of the elect, can come to Christ, unless the Father, in the pursuit of that love from whence it was that he sent the Son, do put forth the efficacy of his grace to enable him thereunto: and accordingly he reveals him unto some, when he is hidden from others, Matthew 11:25; for the revelation of Christ unto the soul is the immediate act of the Father, Matthew 16:17.

(6.) Being reconciled unto them by the blood of his Son, he reconciles them unto himself, by giving them pardon and forgiveness of sins in and by the promises of the gospel; without which they cannot come to glory. He is in Christ reconciling us unto himself, by the non-imputation or forgiveness of our sins, 2 Corinthians 5:18-21; forgiving us all our trespasses for Christ's sake, Ephesians 4:32. There are many things concurring unto the pardon of sin that are peculiar acts of the Father.

(7.) He quickens them and sanctifies them by his Spirit, to make them “meet for the inheritance of the saints in light;” that is, for the enjoyment of glory. “He that raised up Jesus from the dead quickens us by his Spirit,” Romans 8:11; so

“saving us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us richly by Jesus Christ,” Titus 3:5-6.

This renovation and sanctification by the Holy Ghost, and all supplies of actual grace, enabling us unto obedience, are everywhere asserted as the grant and work of the Father, “who worketh in us both to will and to do of his own good pleasure.” And so in especial is the saving illumination of our minds, to know the mystery of his grace, and discern the things that are of God, 2 Corinthians 4:6; Colossians 2:2; Ephesians 3:14-19; Matthew 11:25.

(8.) As the great Father of the family he adopts them, and makes them his sons, that so he may bring them unto glory. He gives them the power or privilege to become the sons of God, John 1:11; making them heirs and co-heirs with Christ, Romans 8:14-17; sending withal into their hearts the Spirit of adoption, enabling them to cry, “Abba, Father,” Galatians 4:6. The whole right of adopting children is in the Father; and so is the authoritative translation of them out of the world and kingdom of Satan into his own family and household, with their investiture in all the rights and privileges thereof.

(9.) He confirms them in faith, establisheth them in obedience, preserveth them from dangers and oppositions of all sorts, and in manifold wisdom keeps them through his power unto the glory prepared for them; as 2 Corinthians 1:21-22; Ephesians 3:20-21; 1 Peter 1:5; John 17:11.

(10.) He gives them the Holy Ghost as their comforter, with all those blessed and unspeakable benefits which attend that gift of his, Matthew 7:11; Luke 11:13; John 14:16-17; Galatians 4:6. In brief, in bringing the elect unto glory, all the sovereign acts of power, wisdom, love, and grace exerted therein, are peculiarly assigned unto the Father, as all ministerial acts are unto the Son as mediator; so that there is no reason why he may not be said, by the way of eminency, to be the ἀγωγεύς, the leader or bringer of his sons unto glory.

And herein lies a great direction unto believers, and a great supportment for their faith. Peter tells us that

“by Christ we do believe in God, that raised him up from the dead, and gave him glory; that our faith and hope might be in God,” 1 Peter 1:21.

Jesus Christ, considered as mediator, is the next, but not the ultimate object of our faith and hope. We so believe in him as by him to believe in God, that is, the Father, whose love is the supreme fountain and spring of our salvation; which the apostle manifests in that double instance of his raising up Christ and giving him glory, thereby declaring himself the principal author of the great work of his mediation. This he directs us unto, so to believe in Christ as that, discerning in and by him the grace, good- will, and love of the Father himself towards us, we may be encouraged to fix our faith and hope on him, seeing he himself loveth us. So that Christ himself had no need to pray for the love of the Father unto us, but only for the communication of the effects of it, John 16:26-27. And this is the work of faith, when, as we are directed, we pray to the Father in the name of Christ, John 16:23-24; and we thus place our faith in God the Father, when we conceive of him as the sovereign leader of us unto glory, by all the instances before mentioned. And then doth faith find rest in him, delight, complacency, and satisfaction, as we have elsewhere declared.

3. There is in these words intimated the principal means that God fixed on for the accomplishment of this design of his, for the bringing of many sons unto glory; it was by appointing a “captain of their salvation.” The Jews generally granted that the Messiah was to be the captain of their salvation; but misunderstanding that salvation, they also mistook the whole nature of his office. The apostle doth here evidently compare him unto Joshua, the captain and leader of the people into Canaan (as he had before preferred him above the angels, by whose ministry the law was given unto the people in the wilderness), which was a type of their salvation, as he further declares, chapter 4. All the sons of God are put under his conduct and guidance, as the people of old were put under the rule of Joshua, to bring them unto the glory designed for them, and promised unto them in the covenant made with Abraham. And he is called their ἀρχηγός, “prince,” “ruler,” and “captain,” or “author” of their salvation, on several accounts:

(1.) Of his authority and right to rule over them in order unto their salvation. So he appeared unto Joshua as שראּצְבָאאּיְהָֹוה, Joshua 5:14, “The captain of the LORD'S host;” intimating thus that there was another captain and other work to do than what Joshua had then in hand, the general of all the people of God, as Joab was to Israel, שׂראּצְבָא.

(2.) Of his actual leading and conduct of them, by his example, Spirit, and grace, through all the difficulties of their warfare. So he was promised as נָגִיד, Isaiah 55:4, “princeps,” “dux,” “antecessor,” ἀρχηγός, “a leader and commander of the people,” one that goes before them for their direction and guidance, giving them an example in his own person of doing and suffering the will of God, and so entering into glory. So he is their πρόδρομος, Hebrews 6:20, “antecessor,” “forerunner;” or, as Daniel calls him, מָשִׁיחַ נָגִיד, Daniel 9:25, “Messiah the prince,” or “guide.”

(3.) As he is unto them αἴτιος σωτηρίας αἰσινίου, as Hebrews 5:9, “the author” (or “cause”) “of eternal salvation;” he procured and purchased it for them. So that the expression denotes both his acquisition of salvation itself, and his conduct or leading of the people of God unto the enjoyment of it. And the Holy Ghost hereby also intimates, that the way whereby God will bring the sons unto glory is full of difficulties, perplexities, and oppositions, as that of the Israelites into Canaan was also; so that they have need of a captain, leader, and guide, to carry them through it. But yet all is rendered safe and secure unto them, through the power, grace, and faithfulness of their leader. They only perish in the wilderness and die in their sins, who, either out of love unto the flesh-pots of Egypt, the pleasures of this world, or being terrified with the hardships of the warfare which he calls them unto, refuse to go up under his command.

4. There is expressed in the words the especial way whereby God fitted or designed the Lord Christ unto this office, of being a captain of salvation unto the sons to be brought unto glory. To understand this aright, we must observe that the apostle speaks not here of the redemption of the elect absolutely, but of the bringing them to glory, when they are made sons in an especial manner. And therefore he treats not absolutely of the designation, consecration, or fitting of the Lord Christ unto his office of mediator in general, but as unto that part, and the execution of it, which especially concerns the leading of the sons unto glory, as Joshua led the Israelites into Canaan. This will give us light into what act of God towards the Lord Christ is intended in this expression, τελειῶσαι αὐτὸν διὰ παθημάτων. And sundry are here pleaded by expositors, not without some probability; as,

(1.) Some think that his bringing him to glory is intended: it became him τελειῶσαι, to bring him to glory, by and through sufferings, so to perfect him But besides that the word is nowhere so used, nor hath any such signification, the apostle doth not declare what God intended to bring him unto, but by what in and about him he intended to bring many sons to glory.

(2.) Some would have it to denote the finishing of God's work about him; whence in his sufferings on the cross he said Τετέλεσται, “It is finished,” John 19:30. This answers, indeed, the sense of the word τελέω, used in that place by our Savior, but not of τελειόω, the word here used by the apostle, which never signifies to end or finish, or to perfect by bringing unto an end.

(3.) Some think God made the Lord Christ perfect by sufferings, in that he gave him thereby a full sense and experience of the condition of his people, whence he is said to “learn obedience by the things which he suffered,” Hebrews 5:8. And this is true, God did so; but it is not formally and directly expressed by this word, which is never used unto that purpose. This is rather a consequent of the act here intended than the act itself. Τελειῶσαι, then, in this place signifies to “consecrate,” “dedicate,''to “sanctify” unto an office, or some especial part or act of an office. This is the proper meaning of the word. Τέλη are “mysteries;''and τελεταί , “sacred acts and offices;” τετελεσμένοι are those who are initiated and consecrated unto sacred offices or employments. See Exodus 29:33; Exodus 29:35, in the LXX. Hence the ancients called baptism τελειωτής, or consecration unto the sacred service of Christ. And ἁγιάζω, the word next insisted on by our apostle, is so used by Christ himself, John 17:19: ῾Υπὲρ αὐτῶν ἐγὼ ὑγιάζω ἐμαυτόν· “For their sakes I sanctify” (that is, “dedicate, consecrate, separate”) “myself” to be a sacrifice. And his blood is said to be that ἐν ᾧ ἡγιάσθη, Hebrews 10:29, “wherewith he was so consecrated.” Nor is this word used in any other sense in this whole epistle, wherein it is often used, when applied unto Christ. See Hebrews 5:9; Hebrews 7:28. And this was the use of the word among the heathen, signifying the initiation and consecration of a man into the mysteries of their religion, to be a leader unto others. And among some of them it was performed, through the instigation of the devil, by great sufferings: Οὐκ ἂν εἰς Μίθραν δυνησαίτο τις τελεσθῆναι εἰ μὴ διὰ τινῶν βαθμῶν παρελθὼν τῶν κολασμῶν δείξῃ ἑαυτὸν ὃσιον καὶ ἀπαθῆ, saith Gregory Nazianzen, Orat. cont. Jul. i.;

“No man could be consecrated unto the mysteries of Mithra” (the sun) “unless he proved himself holy, and as it were inviolable, by passing through many degrees of punishments and trials.”

Thus it became God to dedicate and consecrate the Lord Christ unto this part of his office by his own sufferings. He consecrated Aaron to be priest of old, but by the hands of Moses, and he was set apart to his office by the sacrifice of other things. But the Lord Christ must be consecrated by his own sufferings and the sacrifice of himself. And thence it is that those very sufferings which, as antecedaneous unto his being a captain of salvation, to this end that he might lead the sons unto glory, are the means of his dedication or consecration, are in themselves a great part of that means whereby he procures salvation for them. By all the sufferings, then, of the Lord Christ in his life and death, by which sufferings he wrought out the salvation of the elect, did God consecrate and dedicate him to be a prince, a leader, and captain of salvation unto his people; as Peter declares the whole matter, Acts 5:30-31, and Acts 2:36. And from these things last mentioned, of the Lord Christ being the captain of our salvation, and being dedicated unto that office by his own suffering, it appeareth,

I. That the whole work of saving the sons of God, from first to last, their guidance and conduct through sins and sufferings unto glory, is committed unto the Lord Jesus; whence he is constantly to be eyed by believers in all the concernments of their faith, obedience, and consolation. “Behold,” saith the Lord, “I have given him for a witness to the people, a leader and commander to the people,” Isaiah 55:4; a witness, to testify the truth, in revealing the mind and will of God; a leader, going before them as a prince and captain, as the word signifies; and a commander, that gives out laws and rules for their obedience. God hath set him as a lord over his whole house, Hebrews 3:6, and committed all the management of all its concernments unto him. There is no person that belongs unto God's design of bringing many sons to glory, but he is under his rule and inspection; neither is there any thing that concerns any of them in their passage towards glory, whereby they may be furthered or hindered in their way, but the care is committed unto him, as the care of the whole army lies on the general or prince of the host. This the prophet sets out in his type, Eliakim, Isaiah 22:21-24. He is fastened as a nail in a sure place; and all the glory of the house, and every vessel of it, from the greatest unto the least, is hanged on him. The weight of all, the care of all, is upon him, committed unto him. When the people came out of Egypt with Moses they were numbered unto him, he being the administrator of the law, and they died all in the wilderness; but they were delivered again by tale and number unto Joshua, the type of Christ, and none of them, not one, failed of entering into Canaan. And, first, he dischargeth this trust as a faithful captain,

(1.) With care and watchfulness: Psalms 121:4, “Behold, he that keepeth Israel shall neither slumber nor sleep.” There is no time nor season wherein the sons committed unto his care may be surprised through any neglect or regardlessness in him; his eyes are always open upon them; they are never out of his heart nor thoughts; they are engraven on the palms of his hands, and their walls are continually before him; or, as he expresseth it, Isaiah 27:3,

“I the LORD do keep my vineyard; I will water it every moment: lest any hurt it, I will keep it night and day.”

Greater care and watchfulness cannot be expressed; “night and day,” and “every moment” in them, he is intent about this work. Oh how great an encouragement is this to adhere unto him, to follow him in the whole course of obedience that he calls unto! This puts life into soldiers, and gives them security, when they know that their commander is continually careful for them.

(2.) He dischargeth this great trust with tenderness and love: Isaiah 40:11,

“He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.”

These sons are of various sorts and degrees; the best and strongest of them are but sheep, poor, infirm, and helpless creatures; and amongst them some are young and tender, as lambs; some heavy and burdened with sins and afflictions, like those that are with young. In tender compassion he condescends unto all their conditions; feeds and preserves the whole flock as a shepherd; gathers in his arm and bears in his bosom those that otherwise, by their infirmity, would be cast behind and left unto danger. Compassion he hath for them that err and are out of the way; he seeks for them that wander, heals the diseased, feeds them when they are even a flock of slaughter. And where these two concur, care and compassion, there can be no want of any thing, Psalms 23:1. Indeed, Zion is ready sometimes to complain that she is forgotten. The sons in great distresses, afflictions, persecutions, temptations, that may befall them in their way to glory, are apt to think they are forgotten and disregarded, that they are left as it were to shift for themselves, and to wrestle with their difficulties by their own strength and wisdom, which they know to be as a thing of nought. But this fear is vain and ungrateful. Whilst they are found in the way, following the captain of their salvation, it is utterly impossible that this watchfulness, care, love, and tenderness, should in any thing be wanting unto them.

(3.) He leads them with power, authority, and majesty: Micah 5:4, “He shall stand and rule in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide.” The “name of God” is in him, accompanied with his power and majesty, which he puts forth in the feeding and ruling of his people; whereon their safety doth depend. “They shall abide,” or dwell in safety; because in this his glory and majesty he shall be great, or be magnified unto the ends of the earth. So also is he described in his rule: Zechariah 6:13,

“Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne.”

Having built the temple, raised a house and family to God, he shall be the ruler or captain of it, to preserve it unto glory; and this in a glorious manner, bearing the glory of God, sitting upon a throne, in the whole discharge of his office both as a king and priest. Unto this end is he intrusted with all the power and authority which we have before described, God having given him to be “head over all things unto his church.” There is nothing so high, so great, so mighty, that lies in the way of his sons to glory, but it must stoop to his authority and give place to his power. The whole kingdom of Satan, the strongholds of sin, the high imaginations of unbelief, the strength and malice of the world, all sink before him. And thence are they described as so glorious and successful in their way: Micah 2:13,

“The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.”

Many obstacles lie in their way, but they shall break through them all, because of their king and lord that goes before them. And those difficulties which in this world they meet withal, that seem to be too hard for them, their persecutions and sufferings, though they may put a stop unto somewhat of their outward profession, yet they shall not in the least hinder them in their progress unto glory. Their captain goes before them with power and authority, and breaks up all the hedges and gates that lie in their way, and gives them a free and abundant entrance into the kingdom of God.

Secondly, As the manner how, so the acts wherein and whereby this antecessor and captain of salvation leads on the sons of God may be considered. And he doth it variously :

(1.) He goes before them in the whole way unto the end. This is a principal duty of a captain or leader, to go before his soldiers. Hence they that went unto the war were said to go at the feet of their commanders: Judges 4:10, “Barak went up with ten thousand men at his feet;” that is, they followed him, and went where he went before them. And this also became the captain of the Lord's host, even to go before his people in their whole way, not putting them on any thing, not calling them to any thing, which himself passeth not before them in. And there are three things whereunto their whole course may be referred:

[1.] Their obedience;

[2.] Their sufferings;

[3.] Their entrance into glory;

and in all these hath the Lord Christ gone before them, and that as their captain and leader, inviting them to engage into them, and courageously to pass through them, upon his example and the success that he sets before them.

[1.] As unto obedience, he himself was “made under the law,” and “learned obedience,” “fulfilling all righteousness.” Though he was in his own person above the law, yet he submitted himself to every law of God and righteous law of men, that he might give an example unto them who were of necessity to be subject unto them. So he tells his disciples, as to one instance of his humility, “I have given you an example, that ye should do as I have done,” John 13:15; as he calls on all to “learn of him, for he was meek and lowly in heart,” Matthew 11:29, that is, learn to be like him in those heavenly graces. This the apostles proposed as their pattern and ours: 1 Corinthians 11:1, “Be followers of me, as I am of Christ;” that is, ‘labor with me to imitate Christ.'And the utmost perfection which we are bound to aim at in holiness and obedience, is nothing but conformity unto Jesus Christ, and the pattern that he hath set before us, to mark his footsteps and to follow him. This is our putting on of Jesus Christ, and growing up into the same image and likeness with him.

[2.] He goes before the sons of God in sufferings, and therein is also a leader unto them by his example. “Christ,” saith Peter, “hath suffered for us, leaving us an example that we should follow his steps;” that is, be ready and prepared unto patience in sufferings when we are called thereunto, as he explains himself, 1 Peter 4:1, ‘“Forasmuch as Christ hath suffered for us in the flesh, arm yourselves therefore with the same mind,” that you may follow him in the same way.'And this our apostle presseth much in this epistle, Hebrews 12:2-3,

“Look unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame..... For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.”

The sons of God are sometimes ready to think it strange that they should fall into calamity and distresses, and are apt to say with Hezekiah, “Remember, O LORD, we beseech thee, how we have walked before thee in truth, and with an upright heart, and have done that which is good in thy sight,” and weep sore; supposing that this might have freed them from oppositions and persecutions. And so it was with Gideon. When the angel told him the Lord was with him, he replies, “Whence is all this evil come upon us?” But when they find it is otherwise, and begin to apply themselves unto their condition, yet if their troubles continue, if they are not in their season removed, they are ready to be “weary and faint in their minds.” But saith the apostle, ‘Consider the captain of your salvation, he hath set you another manner of example; notwithstanding all his sufferings, he fainted not.'The like argument he presseth, Hebrews 13:12-13. And the Scripture in many places represents unto us the same consideration. The Jews have a saying, that a third part of the afflictions and troubles that shall be in the world do belong unto the Messiah. But our apostle, who knew better than they, makes all the afflictions of the church to be the “afflictions of Christ,” Colossians 1:24, who both before underwent them in his own person and led the way to all that shall follow him. And as the obedience of Christ, which is our pattern, did incomparably exceed whatever we can attain unto; so the sufferings of Christ, which are our example, did incomparably exceed all that we shall be called unto. Our pattern is excellent, inimitable in the substance and parts of it, unattainable and unexpressible in its degrees, and he is the best proficient who attends most thereunto.

But what is the end of all this obedience and suffering? death lies at the door, as the ocean whereinto all these streams do run, and seems to swallow them up, that there they are lost for ever. No; for,

[3.] This captain of our salvation is gone before us in passing through death, and entering into glory. He hath showed us in his own resurrection (that great pledge of our immortality) that death is not the end of our course, but a passage into another more abiding condition. He promiseth that whosoever believeth on him, they shall not be lost, or perish, or consumed by death, but that he will raise them up at the last day, John 6:39-40. But how shall this be confirmed unto them? Death looks ghastly and dreadful, as a lion that devours all that come within his reach. ‘Why,' saith Christ, ‘behold me, entering into his jaws, passing through his power, rising from under his dominion; and fear not, so shall it be with you also.'This our apostle disputes at large, 1 Corinthians 15:12-21. He is gone before us through death, and is become “the first-fruits of them that sleep.” And had Christ passed into heaven before he died, as did Enoch and Elijah, we had wanted the greatest evidence of our future immortality. What, then, remains for the finishing of our course? Why, the captain of our salvation, after he had suffered, entered into glory, and that as our leader, or forerunner, Hebrews 6:20. Jesus as our forerunner is entered into heaven. He is gone before us, to evidence unto us what is the end of our obedience and sufferings. In all this is he a captain and leader unto the sons of God.

(2.) He guides them and directs them in their way. This also belongs unto him as their captain and guide. Two things in this are they of themselves defective in:

[1.] They know not the way that leads to happiness and glory; and,

[2.] They want ability to discern it aright when it is showed unto them. And in both they are relieved and assisted by their leader; in the first by his word, in the latter by his Spirit.

[1.] Of themselves they know not the way; as Thomas said, “How can we know the way?” The will of God, the mystery of his love and grace, as to the way whereby he will bring sinners unto glory, is unknown to the sons of men by nature. It was a secret “hid in God,” a sealed book, which none in heaven or earth could open. But this Jesus Christ hath fully declared in his word unto all the sons that are to be brought unto glory. He hath revealed the Father from his own bosom, John 1:18; and declared those “heavenly things” which no man knew but he that came down from heaven, and yet at the same time was in heaven, John 3:12-13. In his word hath he declared the name and revealed the whole counsel of God, and “brought life and immortality to light,” 2 Timothy 1:10. Whatever is any way needful, useful, helpful, in their obedience, worship of God, suffering, expectation of glory, he hath taught it them all, revealed it all unto them; other teachers they need not. Had there been any thing belonging unto their way which he had not revealed unto them, he had not been a perfect captain of salvation unto them. And men do nothing but presumptuously derogate from his glory, who will be adding and imposing their prescriptions in and about this way.

[2.] Again; the way being revealed in the word, he enables them by his Spirit to see, discern, and know it, in such a holy and saving manner as is needful to bring them unto the end of it. He gives them eyes to see, as well as provides paths for them to walk in. It had been to no purpose to have declared the way, if he had not also given them light to see it. This blessed work of his Spirit is everywhere declared in the Scripture, Isaiah 43:16. And by this means is he unto us what he was unto the church in the wilderness, when he went before them in a pillar of fire, to guide them in their way, and to show them where they should rest. And herein lies no small part of the discharge of his office towards us as the captain of our salvation. Whatever acquaintance we have with the way to glory, we have it from him alone; and whatever ability we have to discern the way, he is the fountain and author of it. This God hath designed and called him unto. And all our wisdom consists in this, that we betake ourselves unto him, to him alone, for instruction and direction in this matter, Matthew 17:5. Doth not he deservedly wander, yea, and perish, who in war will neglect the orders and directions of his general, and attend unto every idle tale of men pretending to show him a way that they have found out better than that which his captain hath limited him unto?

(3.) He supplies them with strength by his grace, that they may be able to pass on in their way. They have much work lying before them, much to do, much to suffer, and “without him they can do nothing,” John 15:5.

Wherefore he watcheth over them, to “succor them that are tempted,” Hebrews 2:18, and to give out “help” unto them all “in time of need,” Hebrews 4:16; and hence they who have no might, no sufficiency, “can do all things, through Christ that strengtheneth them,” Philippians 4:13. Nothing is too hard for them, nothing can prevail against them, because of the constant supplies of grace which the captain of their salvation communicates unto them. And this makes the ways of the gospel marvellous both to the world and to believers themselves. Their “life is hid with Christ in God,” Colossians 3:3; and they have “a new name, which no man knoweth,” Revelation 2:17. The world seeing poor, mean, weak, contemptible creatures, willing, ready, and able to suffer, endure, and die for the name of Christ, stand astonished, not knowing where their great strength lies; as the Philistines did at the might of Samson, whom they saw with their eyes to be like other men. Let them, in the height of their pride and rage of their madness, pretend what they please, they cannot but be they really are, amazed to see poor creatures, whom otherwise they exceedingly despise, constant unto the truth and profession of the gospel, against all their allurements and affrightments. They know not, they consider not the constant supplies of strength and grace which they receive from their leader. He gives them the Spirit of truth, which the world neither sees nor knows, John 14:17; and therefore it wonders from whence they have their ability and constancy. They cry, ‘What! will nothing turn these poor foolish creatures out of their way?'They try them one way, and then another, add one weight of affliction and oppression unto another, and think surely this will effect their design; but they find themselves deceived, and know not whence it is. The ways of obedience are hence also marvellous unto believers themselves. When they consider their own frailty and weakness, how ready they are to faint, how often they are surprised, and withal take a prospect of what opposition lies against them, from indwelling sin, Satan, and the world, which they are acquainted with in several instances of their power and prevalency, they neither know how they have abode so long in their course as they have done, nor how they shall continue in it unto the end. But they are relieved when they come to the promise of the gospel. There they see whence their preservation doth proceed. They see this captain of their salvation, in whom is the fullness of the Spirit, and to whom are committed all the stores of grace, giving out daily and hourly unto them, as the matter doth require. As the captain in an army doth not at once give out unto his soldiers the whole provision that is needful for their way and undertaking, which if he should, the most of them would instantly waste it, and so quickly perish for want, but he keeps provision for them all in his stores, and gives out unto them according to their daily necessities; so God gave the people manna for their daily food in the wilderness: even so deals this great leader of the sons of God. He keeps the stores of grace and spiritual strength in his own hand, and from thence imparts unto them according as they stand in need.

(4.) He subdues their enemies. And this belongs unto his office, as the captain of their salvation, in an especial manner. Many enemies they have, and unless they are conquered and subdued, they can never enter into glory. Satan, the world, death, and sin, are the chief or heads of them, and all these are subdued by Christ; and that two ways:

First, in his own person; for they all attempted him, and failed in their enterprise, John 14:30. He bruised the serpent's head, Genesis 3:15, and “destroyed him that had the power of death, that is, the devil,” Genesis 3:14 of this chapter, destroyed his power in a glorious and triumphant manner. Colossians 2:15, “he spoiled principalities and powers, and made a show of them openly, triumphing over them in his cross,” adding the utmost complement, unto his victory, in a triumph. And he overcame the world: John 16:33, “Be of good cheer,” saith he, “I have overcome the world.” Both it and the prince of it were put under his feet. Death also was subdued by him; he “swallowed it up in victory,” 1 Corinthians 15:54. He plucked out its sting, broke its power, disannulled its peremptory law, when he shook it off from him, and rose from under it, Acts 2:24. Sin also set upon him in his temptations, but was utterly foiled; as all sin is destroyed in its very being where it is not obeyed. And all this was for the advantage of the sons of God. For,

[1.] He hath given them encouragement, in showing them that their enemies are not invincible, their power is not uncontrollable, their law not peremptory or eternal; but that having been once conquered, they may the more easily be dealt withal.

[2.] They know also that all these enemies set upon his person in their quarrel, and as he was the great defender of the faithful: so that although they were not conquered by their persons, yet they were conquered in their cause; and they are called in to be sharers in the victory, although they were not engaged in the battle.

[3.] That he subdued them by God's ordinance and appointment, as their representative; declaring in his person, who is the head, what should be accomplished in every one of his members.

[4.] And that, by his personal conquest over them, he hath left them weak, maimed, disarmed, and utterly deprived of that power they had to hurt and destroy before he engaged with them. For he hath thereby deprived them,

1 st , Of all their right and title to exercise their enmity against or dominion over the sons of God. Before his dealing with them, they had all right to the utmost over mankind, Satan to rule, the world to vex, sin to enslave, death to destroy and give up unto hell. And all this right was enrolled in the law and hand-writing of ordinances which was against us. This was cancelled by Christ, and nailed to the cross, never to be pleaded more, Colossians 2:14. And when any have lost their right or title unto any thing, whatever their strength be, they are greatly weakened. But he hath herein,

2 dly , Deprived them of their strength also. He took away the strength of sin as a law, and the sting of death in sin, the arms of the world in the curse, and the power of Satan in his works and strongholds.

But this is not all: he not only subdues these enemies for them, but also in them and by them; for though they have neither title nor arms, yet they will try the remainder of their power against them also. But “thanks be to God,” saith the apostle, “who giveth us the victory through our Lord Jesus Christ,” 1 Corinthians 15:57. He enables us in our own persons to conquer all these enemies. “Nay,” saith he, “in all these things we are more than conquerors,” Romans 8:37; because we have more assurance of success, more assistance in the conflict, more joy in the trial, than any other conquerors have. We do not only conquer, but triumph also. For Satan, he tells believers “that they have overcome the wicked one,” 1 John 2:13-14; and shows how it came to pass that they should be able to do so. It is “because greater is he that is in them than he that is in the world,” 1 John 4:4. The good Spirit, which he hath given unto them to help and assist them, is infinitely greater and more powerful than that evil spirit which rules in the children of disobedience. And by this means is Satan bruised even under their feet. A conflict, indeed, we must have with him; we must “wrestle with principalities and powers in heavenly places;” but the success is secured, through the assistance we receive from this captain of our salvation.

The world also is subdued in them and by them: 1 John 5:4, “Whosoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” Faith will do this work; it never failed in it, nor ever will. He that believeth shall overcome; the whole strength of Christ is engaged unto his assistance. Sin is the worst and most obstinate of all their enemies. This puts them hard to it in the battle, and makes them cry out for aid and help, Romans 7:24. But this also they receive strength against, so as to carry away the day. “I thank God,” saith the apostle, “through Jesus Christ our Lord,” Romans 7:25, namely, for deliverance and victory. Sin hath a double design in its enmity against us; first, to reign in us; secondly, to condemn us. If it be disappointed in these designs it is absolutely conquered; and that it is by the grace of Christ. As to its reign and dominion, it is perfectly defeated for the present, Romans 6:14. The means of its rule is the authority of the law over us; that being removed, and our souls put under the conduct of grace, the reign of sin comes to an end. Nor shall it condemn us, Romans 8:1. And what can it then do? where is the voice of this oppressor? It abides but a season, and that but to endure and die. Death also contends against us, by its own sting and our fear; but the first, by the grace of Christ, is taken from it, and the latter we are delivered from, and so have the victory over it. And all this is the work of this captain of our salvation for us and in us.

(5.) He doth not only conquer all their enemies, but he avenges their sufferings upon them, and punisheth them for their enmity. These enemies, though they prevail not absolutely nor finally against the sons of God, yet, by their temptations, persecutions, oppressions, they put them ofttimes to unspeakable hardships, sorrow, and trouble. This the captain of their salvation will not take at their hands, but will avenge upon them all their ungodly endeavours, from the lowest unto the greatest and highest of them. Some he will deal withal in this world; but he hath appointed a day wherein not one of them shall escape. See Revelation 20:10; Revelation 20:14. Devil, and beast, and false prophet, and death, and hell, shall all together into the lake of fire.

(6.) He provides a reward, a crown for them; and in the bestowing thereof accomplisheth this his blessed office of the captain of our salvation. He is gone before the sons into heaven, to make ready their glory, to “prepare a place for them ;” and “he will come and receive them unto himself, that where he is, there they may be also,” John 14:2-3. When he hath given them the victory, he will take them unto himself, even unto his throne, Revelation 3:21; and, as a righteous judge, give unto them a crown of righteousness and glory, 2 Timothy 4:8; 1 Peter 5:4. And thus is the whole work of conducting the sons of God unto glory, from first to last, committed unto this great captain of their salvation, and thus doth he discharge his office and trust therein; and blessed are all they who are under his leading and guidance. And all this should teach us,

First, To betake ourselves unto him, and to rely upon him in the whole course of our obedience and all the passages thereof. To this purpose is he designed by the Father; this hath he undertaken; and this doth he go through withal. No address that is made unto him in this matter will he ever refuse to attend unto; no case or condition that is proposed unto him is too hard for him, or beyond his power to relieve. He is careful, watchful, tender, faithful, powerful; and all these properties and blessed endowments will he exercise in the discharge of this office. What should hinder us from betaking ourselves unto him continually? Is our trouble so small, are our duties so ordinary, that we can wrestle with them or perform them in our own strength? Alas! we can do nothing, not think a good thought, not endure a reproachful word. And whatever we seem to do or endure of ourselves, it is all lost; for “in us there dwelleth no good thing.” Or are our distresses so great, our temptations so many, our corruptions so strong, that we begin to say, “There is no hope?” Is any thing too hard for the captain of our salvation? Hath he not already conquered all our enemies? Is he not able to subdue all things by his power? Shall we faint whilst Jesus Christ lives and reigns? But, it may be, we have looked for help and assistance, and it hath not answered our expectation, so that now we begin to faint and despond. Sin is not subdued, the world is still triumphant, and Satan rageth as much as ever; his temptations are ready to pass over our souls. But have we sought for his help and assistance in a due manner, with faith and perseverance; unto right ends, of his glory, and advantage of the gospel? Have we taken a right measure of what we have received? or do we not complain without a cause? Let us not “judge according to outward appearance, but judge righteous judgment.” What is it to us if the world triumph, if Satan rage, if sin tempt and vex? we are not promised that it shall be otherwise. But are we forsaken? Are we not kept from being prevailed against? If we ask amiss or for improper ends, or know not what we do receive, or think, because the strength of enemies appears to be great, we must fail and be ruined, let us not complain of our captain; for all these things arise from our own unbelief. Let our application unto him be according unto his command, our expectations from him according to the promise, our experiences of what we receive be measured by the rule of the word, and we shall find that we have all grounds of assurance that we can desire. Let us, then, in every condition, “look unto Jesus, the author and finisher of our faith,” who hath undertaken the leading of us in the whole course of our obedience from first to last, and we shall not need to faint, nor shall we ever fail.

Secondly, To look for direction and guidance from him. This in an especial manner belongs unto him, as the captain of our salvation. There are two things which we find by experience that professors are apt to be at a great loss in whilst they are in this world, the worship of God, and their own troubles. For the first, we see and find that woeful variance that is among all sorts of men; and for the latter, we are apt ourselves to be much bewildered in them, as unto our duty and our way. Now, all this uncertainty ariseth from the want of a due attendance unto Jesus Christ as our guide. In reference unto both these he hath peculiarly promised his presence with us. With the dispensers of the word he hath promised to be “unto the end of the world,” or consummation of all things, Matthew 28:20; and we find him walking in the midst of his golden candlesticks, Revelation 1. In that allegorical description of the gospel church-state and worship which we have in Ezekiel, there is a peculiar place assigned unto the prince. Now, one end of his presence is, to see that all things are done according unto his mind and will. And unto whom should we go but unto himself alone? His word here will prove the best directory, and his Spirit the best guide. If we neglect these to attend unto the wisdom of men, we shall wander in uncertainties all our days. It is so also in respect of our troubles, We are ready in them to consult with flesh and blood, to look after the examples of others, to take the advice that comes next to hand, when the Lord Christ hath promised his presence with us in them all, and that as the captain of our salvation. And if we neglect him, his example, his direction, his teaching, it is no wonder if we pine away under our distresses.

II. We may observe, that the Lord Jesus Christ being priest, sacrifice, and altar himself, the offering whereby he was consecrated unto the perfection and complement of his office was of necessity to be part of that work which, as our priest and mediator, he was to undergo and perform.

When other typical priests were to be consecrated, there was an offering of beasts appointed for that purpose, and an altar to offer on, and a person to consecrate them. But all this was to be done in and by Jesus Christ himself. Even the Father is said to consecrate him but upon the account of his designing him and appointing him unto his office; but his immediate actual consecration was his own work, which he performed when he offered himself through the eternal Spirit. By his death and sufferings, which he underwent in the discharge of his office, and as a priest therein offered himself unto God, he was dedicated and consecrated unto the perfection of his office. This would require our further explication in this place, but that it will again occur unto us more directly.

III. The Lord Christ, being consecrated and perfected through sufferings, hath consecrated the way of suffering for all that follow him to pass through unto glory.

IV. All complaints of sufferings, all despondencies under them, all fears of them, are rendered unjust and unequal by the sufferings of Christ. It is surely righteous that they should be contented with his lot here who desire to be received into his glory hereafter. Now, there are sundry things that follow upon this consecration of the way of suffering by Jesus Christ; as,

(1.) That they are made necessary and unavoidable. Men may hope and desire other things, and turn themselves several ways in their contrivances to avoid them, but one way or other sufferings will be the portion of them that intend to follow this captain of salvation. The apostle tells believers that they are predestinated to be conformed to the image of the Son of God, Romans 8:29; and lets them know, in the close of that chapter, that no small part of this conformity consists in their afflictions and sufferings. The head having passed through them, there is a measure of afflictions belonging unto the body, which every member is to bear his share of, Colossians 1:24. And the Lord Jesus himself hath given this law unto us, that every one who will be his disciple must take up his cross and follow him. Discipleship and the cross are inseparably knit together, by the unchangeable law and constitution of Christ himself. And the gospel is full of warnings and instructions unto this purpose, that none may complain that they were surprised, or that any thing did befall them in the course of their profession which they looked not for. Men may deceive themselves with vain hopes and expectations, but the gospel deceiveth none. It tells them plainly beforehand, that “through much tribulation they must enter into the kingdom of God;” and that they who “will live godly in Christ Jesus shall suffer persecution.” If they like not these terms, they may let the way of Christ alone; if they will not do so, why do they yet complain?

Christ will be taken with his cross, or not at all. And the folly of our hearts can never be enough bewailed, in thinking strange of trials and afflictions, when the very first thing that the Lord Christ requireth of them that will be made partakers of him is, that “they deny themselves, and take up their cross.” But we would be children, and not be chastised; we would be gold, and not be tried; we would overcome, and yet not be put to fight and contend; we would be Christians, and not suffer. But all these things are contrary to the eternal law of our profession. And so necessary is this way made, that though God deals with his people in great variety, exercising some with such trials and troubles, that others sometimes in comparison of them seem utterly to go free, yet every one, one way or other, shall have his share and measure. And those exceptions that are made in the providence of God as to some individual persons at some seasons, derogate nothing from the general necessity of the way towards all that do believe.

(2.) It hath made all sufferings for the gospel honorable. The sufferings of Christ himself were indeed shameful, and that not only in the esteem of men, but also in the nature of them and by God's constitution. They were part of the curse, as it is written, “Cursed is every one that hangeth on a tree.” And as such our Lord Jesus Christ looked on them, when he wrestled with and conquered the shame as well as the sharpness. But he hath rendered all the sufferings of his that remain very honorable in themselves, whatever they are in the reputation of a blind, perishing world. That which is truly shameful in suffering, is an effect of the curse for sin. This Christ by his suffering hath utterly separated from the sufferings of his disciples. Hence the apostles rejoiced that they had the honor to suffer shame for his name, Acts 5:41; that is, the things which the world looked on as shameful, but themselves knew to be honorable. They are so in the sight of God, of the Lord Jesus Christ, of all the holy angels; which are competent judges in this case. God hath a great cause in the world, and that such a one as wherein his name, his goodness, his love, his glory, are concerned; this, in his infinite wisdom, is to be witnessed, confirmed, testified unto by sufferings. Now, can there be any greater honor done unto any of the sons of men, than that God should single them out from among the rest of mankind and appoint them unto this work? Men are honored according to their riches and treasures; but when Moses came to make a right judgment concerning this thing, he “esteemed the reproach of Christ greater riches than the treasures in Egypt,” Hebrews 11:26. We believe that God gave great honor unto the apostles and martyrs of old in all their sufferings. Let us labor for the same spirit of faith in reference unto ourselves, and it will relieve us under all our trials, This, then, also hath Christ added unto the way of sufferings, by his consecration of it for us. All the glory and honor of the world is not to be compared with theirs unto whom “it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake,” Php 1:29, 1 Peter 4:14-16.

(3.) He hath thereby made them useful and profitable. Troubles and afflictions in themselves and their own nature have no good in them, nor do they tend unto any good end; they grow out of the first sentence against sin, and are in their own nature penal, tending unto death, and nothing else; nor are they, in those who have no interest in Christ, any thing but effects of the wrath of God. But the Lord Christ, by his consecrating of them to be the way of our following him, hath quite altered their nature and tendency; he hath made them good, useful, and profitable. I shall not here show the usefulness of afflictions and sufferings, the whole Scripture abundantly testifieth unto it, and the experience of believers in all ages and seasons confirms it. I only show whence it is that they become so; and that is, because the Lord Christ hath consecrated, dedicated, and sanctified them unto that end. He hath thereby cut them off from their old stock of wrath and the curse, and planted them on that of love and good-will. He hath taken them off from the covenant of works, and translated them into that of grace. He hath turned their course from death towards life and immortality. Mixing his grace, love, and wisdom with these bitter waters, he hath made them sweet and wholesome. And if we would have benefit by them, we must always have regard unto this consecration of them.

(4.) He hath made them safe. They are in their own nature a wilderness, wherein men may endlessly wander and quickly lose themselves. But he hath made them a way, a safe way, that wayfaring men, though fools, may not err therein. Never did a believer perish by afflictions or persecutions; never was good gold or silver consumed or lost in the furnace. Hypocrites, indeed, and false professors, the fearful, and unbelievers, are discovered by them, and discarded from their hopes: but they that are disciples indeed are never safer than in this way; and that because it is consecrated for them. Sometimes, it may be, through their unbelief, and want of heeding the captain of their salvation, they are wounded and cast down by them for a season; but they are still in the way, they are never turned quite out of the way. And this, through the grace of Christ, doth turn also unto their advantage. Nay, it is not only absolutely a safe way, but comparatively more safe than the way of prosperity. And this the Scripture, with the experience of all saints, bears plentiful witness unto. And many other blessed ends are wrought by the consecration of this way for the disciples of Christ, not now to be insisted on.

5. There remains yet to be considered, in the words of the apostle, the reason why the captain of our salvation was to be consecrated by sufferings; and this he declares in the beginning of the verse, it “became God” so to deal with him; which he amplifies by that description of him, “For whom are all things, and by whom are all things.” Having such a design as he had, to “bring many sons unto glory,” and being he for whom are all things, and by whom are all things, it became him so to deal with the captain of their salvation. What is the τὸ πρέπον here intended, and what is the importance of the word, was declared before. This becomingness, whatever it be, ariseth from hence, that God is he for whom are all things, and by whom are all things. It became him not only who is so, but as he is so, and because he is so. There is no reason for the addition of that consideration of God in this matter, but that the cause is in it contained and expressed why it became him to do that which is here ascribed unto him. We are, then, to inquire what it is that is principally regarded in God in this attribution, and thence we shall learn how it became him to bring the Lord Christ into suffering. Now, the description of God in these words is plainly of him as the first cause and last end of all things. Neither is it absolutely his power in making all of nothing, and his sovereign, eternal will, requiring that all things tend unto his glory, that are intended in the words; but that he is the governor, ruler, and judge, of all things made by him and for him, with respect unto that order and law of their creation which they were to observe. This rule and government of all things, taking care that as they are of God so they should be for him, is that which the apostle respects. This, then, is that which he asserts, namely, that it became God, as the governor, ruler, and judge of all, to consecrate Christ by sufferings: which must be further explained.

Man being made an intellectual creature, had a rule of moral obedience given unto him. This was he to observe to the glory of his Creator and Lawgiver, and as the condition of his coming unto him and enjoyment of him. This is here supposed by the apostle; and he discourseth how man, having broken the law of his creation, and therein come short of the glory of God, might by his grace be again made partaker of it. With respect unto this state of things, God can be no otherwise considered but as the supreme governor and judge of them. Now, that property of God which he exerteth principally as the ruler and governor of all, is his justice, “justitia regiminis,” the righteousness of government. Hereof there are two branches; for it is either remunerative or vindictive. And this righteousness of God, as the supreme ruler and judge of all, is that upon the account whereof it was meet for him, or became him, to bring the sons to glory by the sufferings of the captain of their salvation. It was hence just and equal, and therefore indispensably necessary that so he should do. Supposing that man was created in the image of God, capable of yielding obedience unto him, according to the law concreated with him and written in his heart, which obedience was his moral being for God, as he was from or of him; supposing that he by sin had broken this law, and so was no longer for God, according to the primitive order and law of his creation; supposing also, notwithstanding all this, that God in his infinite grace and love intended to bring some men unto the enjoyment of himself, by a new way, law, and appointment, by which they should be brought to be for him again; supposing, I say, these things, which are all here supposed by our apostle and were granted by the Jews, it became the justice of God, that is, it was so just, right, meet, and equal, that the judge of all the world, who doth right, could no otherwise do, than cause him who was to be the way, cause, means, and author of this recovery of men into a new condition of being for God, to suffer in their stead. For whereas the vindictive justice of God, which is the respect of the universal rectitude of his holy nature unto the deviation of his rational creatures from the law of their creation, required that that deviation should be revenged, and themselves brought into a new way of being for God, or of glorifying him by their sufferings, when they had refused to do so by obedience, it was necessary, on the account thereof, that if they were to be delivered from that condition, the author of their deliverance should suffer for them. And this excellently suits the design of the apostle, which is to prove the necessity of the suffering of the Messiah, which the Jews so stumbled at. For if the justice of God required that so it should be, how could it be dispensed withal? Would they have God unjust? Shall he forego the glory of his righteousness and holiness to please them in their presumption and prejudices? It is true, indeed, if God had intended no salvation for his sons but one that was temporal, like that granted unto the people of old under the conduct of Joshua, there had been no need at all of the sufferings of the captain of their salvation. But they being such as in themselves had sinned and come short of the glory of God, and the salvation intended them being spiritual, consisting in a new ordering of them for God, and the bringing of them unto the eternal enjoyment of him in glory, there was no way to maintain the honor of the justice of God but by his suffering. And as here lay the great mistake of the Jews, so the denial of this condecency of God's justice, as to the sufferings of the Messiah, is the πρῶτον, of the Socinians. Schlichtingius on this place would have no more intended but that the way of bringing Christ to suffer was answerable unto that design which God had laid to glorify himself in the salvation of man. But the apostle says not that it became or was suitable unto an arbitrary free decree of God, but that it became himself as the supreme ruler and judge of all. He speaks not of what was meet unto the execution of a free decree, but of what was meet, on the account of God's holiness and righteousness, to the constitution of it, as the description of him annexed doth plainly show. And herein have we with our apostle discovered the great, indispensable, and fundamental cause of the sufferings of Christ. And we may hence observe, that,

V. Such is the desert of sin, and such is the immutability of the justice of God, that there was no way possible to bring sinners unto glory but by the death and sufferings of the Son of God, who undertook to be the captain of their salvation.

It would have been unbecoming God, the supreme governor of all the world, to have passed by the desert of sin without this satisfaction. And this being a truth of great importance, and the foundation of most of the apostle's ensuing discourses, must be a while insisted on.

In these verses, that foregoing this, and some of those following, the apostle directly treats of the causes of the sufferings and death of Christ; a matter as of great importance in itself, comprising no small part of the mystery of the gospel, so indispensably necessary to be explained and confirmed unto the Hebrews, who had entertained many prejudices against it. In the foregoing verse he declared the cause προηγουμένην, the inducing, leading, moving cause; which was “the grace of God,” by the grace of God he was to taste death for men. This grace he further explains in this verse, showing that it consisted in the design of God to “bring many sons unto glory.” All had sinned and come short of his glory. He had, according to the exigence of his justice, denounced and declared death and judgment to be brought upon all that sinned, without exception. Yet such was his infinite love and grace, that he determined or purposed in himself to deliver some of them, to make them sons, and to bring them unto glory. Unto this end he resolved to send or give his Son to be a captain of salvation unto them. And this love or grace of God is everywhere set forth in the gospel. How the sufferings of this captain of salvation became useful unto the sons, upon the account of the manifold union that was between them, he declares in the following verses, further explaining the reasons and causes why the benefit of his sufferings should redound unto them. In this verse he expresseth the cause, προκατυρκτικὴν, the procuring cause, of the death and sufferings of Christ; which is the justice of God, upon supposition of sin and his purpose to save sinners. And this, upon examination, we shall find to be the great cause of the death of Christ.

That the Son of God, who did no sin, in whom his soul was always well pleased on the account of his obedience, should suffer and die, and that a death under the sentence and curse of the law, is a great and astonishable mystery. All the saints of God admire at it, the angels desire to look into it. What should be the cause and reason hereof, why God should thus “bruise him and put him to grief?” This is worth our inquiry; and various are the conceptions of men about it. The Socinians deny that his sufferings were penal, or that he died to make satisfaction for sin; but only that he did so to center the doctrine that he had taught, and to set us an example to suffer for the truth. But his doctrine carried its own evidence with it that it was from God, and was besides uncontrollably confirmed by the miracles that he wrought. So that his sufferings on that account might have been dispensed withal. And surely this great and stupendous matter, of the dying of the Son of God, is not to be resolved into a reason and cause that might so easily be dispensed with. God would never have given up his Son to die, but only for such causes and ends as could no otherwise have been satisfied or accomplished. The like also may be said of the other cause assigned by them, namely, to set us an example. It is true, in his death he did so, and of great and singular use unto us it is that so he did; but yet neither was this, from any precedent law or constitution, nor from the nature of the thing itself, nor from any property of God, indispensably necessary. God could by his grace have carried us through sufferings, although he had not set before us the example of his Son: so he doth through other things no less difficult, wherein the Lord Christ could not in his own person go before us; as in our conversion unto God, and mortification of indwelling sin, neither of which the Lord Christ was capable of. We shall leave them, then, as those who, acknowledging the death of Christ, do not yet acknowledge or own any sufficient cause or reason why he should die.

Christians generally allow that the sufferings of Christ were penal, and his death satisfactory for the sins of men; but as to the cause and reason of his so suffering they differ. Some, following Austin, refer the death of Christ solely unto the wisdom and sovereignty of God. God would have it so, and therein are we to acquiesce. Other ways of saving the elect were possible, but this God chose, because so it seemed good unto him. Hence arose that saying, “That one drop of the blood of Christ was sufficient to redeem the whole world;” only it pleased God that he should suffer unto the utmost. And herein are we to rest, that he hath suffered for us, and that God hath revealed. But this seems not to me any way to answer that which is here affirmed by the apostle, namely, that it became God, as the supreme governor of all the world, so to cause Christ to suffer; nor do I see what demonstration of the glory of justice can arise from the punishing of an innocent person who might have been spared, and yet all the ends of his being so punished have been brought about. And to say that one drop of Christ's blood was sufficient to redeem the world, is derogatory unto the goodness, wisdom, and righteousness of God, in causing not only the whole to be shed, but also “his soul to be made an offering for sin;” which was altogether needless if that were true. But how far this whole opinion is from truth, which leaves no necessary cause of the death of Christ, will afterwards appear. Others say, that on supposition that God had appointed the curse of the law, and death to be the penalty of sin, his faithfulness and veracity were engaged so far that no sinner should go free, or be made partaker of glory, but by the intervention of satisfaction. And therefore, on the supposition that God would make some men his sons, and bring them to glory, it was necessary, with respect unto the engagement of the truth of God, that he should suffer, die, and make satisfaction for them. But all this they refer originally unto a free constitution, which might have been otherwise. ‘God might have ordered things so, without any derogation unto the glory of his justice or holiness in the government of all things, as that sinners might have been saved without the death of Christ; for if he had not engaged his word, and declared that death should be the penalty of sin, he might have freely remitted it without the intervention of any satisfaction.'And thus all this whole work of death being the punishment of sin, and of the sufferings of Christ for sinners, is resolved into a free purpose and decree of God's will; and not into the exigence of any essential property of his nature; so that it might have been otherwise in all the parts of it, and yet the glory of God preserved every way entire. Whether this be so or no, we shall immediately inquire.

Others grant many free acts of the mind and will of God in this matter; as, first, the creation of man in such a condition as that he should have a moral dependence on God in reference unto his utmost end was an effect of the sovereign pleasure, will, and wisdom of God. But on supposition of this decree and constitution, they say, the nature, authority, and holiness of God required indispensably that man should yield unto him that obedience which he was directed unto and guided in by the law of his creation; so that God could not suffer him to do otherwise, and remain in his first state, and come unto the end first designed unto him, without the loss of his authority and wrong of his justice. Again, they say that God did freely, by an act of his sovereign will and pleasure, decree to permit man to sin and fall, which might have been otherwise; but on supposition that so he should do and would do, and thereby infringe the order of his dependence on God in reference unto his utmost end, that the justice of God, as the supreme governor of all things, did indispensably require that he should receive “a meet recompence of reward,” or be punished answerably unto his crimes:

so that God could not have dealt otherwise with him without a high derogation from his own righteousness. Again, they say that God, by a mere free act of his love and grace, designed the Lord Jesus Christ to be the way and means for the saving of sinners, which might have been otherwise. He might, without the least impeachment of the glory of any of his essential properties, have suffered all mankind to have perished under that penalty which they had justly incurred; but of his own mere love, free grace, and good pleasure, he gave and sent him to redeem them. But on the supposition thereof, they say, the justice of God required that he should lay on him the punishment due unto the sons whom he redeemed; it became him, on the account of his natural essential justice, to bring him into sufferings. And in this opinion is contained the truth laid down in our proposition, which we shall now further confirm, namely, that it became the nature of God, or the essential properties of his nature required indispensably, that sin should be punished with death, in the sinner or in his surety; and therefore if he would bring any sons to glory, the captain of their salvation must undergo sufferings and death, to make satisfaction for them. For,

(1.) Consider that description which the Scripture giveth us of the nature of God in reference unto sin; and this it doth either metaphorically or properly. In the first way it compares God unto fire, unto “a consuming fire;” and his acting toward sin as the acting of fire on that which is combustible, whose nature it is to consume it: Deuteronomy 4:24, “Thy God is a consuming fire;” which words the apostle repeats, Hebrews 12:29. “Devouring fire and everlasting burnings,” Isaiah 33:14. Hence, when he came to give the law, which expresseth his wrath and indignation against sin, his presence was manifested by great and terrible fires and burnings, until the people cried out, “Let me not see this great fire any more, lest I die,” Deuteronomy 18:16. They saw death and destruction in that fire, because it expressed the indignation of God against sin. And therefore the law itself is also called “a fiery law,” Deuteronomy 33:2, because it contains the sense and judgment of God against sin; as in the execution of the sentence of it, the breath of the Lord is said to kindle the fire of it like a stream of brimstone, Isaiah 30:33: so Isaiah 66:15-16. And by this metaphor doth the Scripture lively represent the nature of God in reference unto sin. For as it is the nature of fire to consume and devour all things that are put into it, without sparing any or making difference, so is the nature of God in reference unto sin; wherever it is, he punisheth and revengeth it according to its demerit. The metaphor, indeed, expresseth not the manner of the operation of the one and the other, but the cer tainty and event of the working of both from the principles of the nature of the one and the other. The fire so burneth by a necessity of nature as that it acts to the utmost of its quality and faculty by a pure natural necessity. God punisheth sin, as, suitably unto the principle of his nature, otherwise he cannot do; yet so as that, for the manner, time, measure, and season, they depend on the constitution of his wisdom and righteousness, assigning a meet and equal recompence of reward unto every transgression. And this the Scripture teacheth us by this metaphor, or otherwise we are led by it from a right conception of that which it doth propose; for God cannot at all be unto sin and sinners as a devouring fire, unless it be in the principles of his nature indispensably to take vengeance on them.

Again, the Scripture expresseth this nature of God with reference unto sin properly, as to what we can conceive thereof in this world, and that is by his holiness, which it sets forth to be such, as that on the account thereof he can bear with no sin, nor suffer any sinner to approach unto him; that is, let no sin go unpunished, nor admit any sinner into his presence whose sin is not expiated and satisfied for. And what is necessary upon the account of the holiness of God is absolutely and indispensably so, his holiness being his nature. “Thou art,” saith Habakkuk, “of purer eyes than to behold evil, and canst not look on iniquity,” Habakkuk 1:13; ‘Thou canst not by any means have any thing to do with sin.'That is, it may be, because he will not. ‘Nay,'saith he; ‘it is upon the account of his purity or holiness.' That is such as he cannot pass by sin, or let it go unpunished. The psalmist also expresseth the nature of God to the same purpose, Psalms 5:4-6,

“Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight; thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing. The LORD will abhor the bloody and deceitful man.”

What is the formal reason and cause of all these things, that he hates, abhors, and will destroy sin and sinners? It is because he is such a God:

‘Thou art not a God to do otherwise,' a God of such purity, such holiness. And should he pass by sin without the punishment of it, he would not be such a God as he is. Without ceasing to be such a God, so infinitely holy and pure, this cannot be. The foolish and all workers of iniquity must be destroyed, because he is such a God. And in that proclamation of his name wherein he declared many blessed, eternal properties of his nature, he adds this among the rest, that “he will by no means clear the guilty,” Exodus 34:7. This his nature, this his eternal holiness requireth, that the guilty be by no means cleared. So Joshua instructs the people in the nature of this holiness of God, Joshua 24:19,

“Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins.”

That is, ‘If you continue in your sins, if there be not a way to free you from them, it is in vain for you to have any thing to do with this God; for he is holy and jealous, and will therefore certainly destroy you for your iniquities.'Now, if such be the nature of God, that with respect thereunto he cannot but punish sin in whomsoever it be found, then the suffering of every sinner, in his own person or by his surety, doth not depend on a mere free, voluntary constitution, nor is to be resolved merely into the veracity of God in his commination or threatening, but is antecedently unto them indispensably necessary, unless we would have the nature of God changed, that sinners may be freed. Whereas, therefore, the Lord Christ is assigned the captain of our salvation, and hath undertaken the work of bringing sinners unto glory, it was meet, with respect unto the holiness of God, that he should undergo the punishment due unto their sin. And thus the necessity of the sufferings and satisfaction of Christ is resolved into the holiness and nature of God. He being such a God as he is, it could not otherwise be.

(2.) The same is manifest from that principle whereunto the punishment of sin is assigned; which is not any free act of the will of God, but an essential property of his nature, namely, his justice or righteousness. What God doth because he is righteous is necessary to be done. And if it be just with God in respect of his essential justice to punish sin, it would be unjust not to do it; for to condemn the innocent and to acquit the guilty are equally unjust. Justice is an eternal and unalterable rule, and what is done according unto it is necessary; it may not otherwise be, and justice not be impeached. That which is to be done with respect to justice must be done, or he that is to do it is unjust. Thus it is said to be “a righteous thing with God” to render tribulation unto sinners, 2 Thessalonians 1:6; because he is righteous, and from his righteousness or justice: so that the contrary would be unjust, not answer his righteousness. And it is “the judgment of God that they who commit sin are worthy of death,” Romans 1:32; namely, it is that which his justice requireth should be so; that is the judgment of God. Not only doth he render death unto sinners because he hath threatened so to do, but because his justice necessarily requireth that so he should do. So the apostle further explains himself, Romans 2:5-9, where he calls the last day “the day of the revelation of the righteous judgment of God;” wherein, by rendering tribulation unto sinners, he will manifest what his righteousness requires, And what that requires cannot otherwise be, God being naturally, necessarily, essentially righteous. And this property of God's nature, requiring that punishment be inflicted on sin and sinners, is often in Scripture called his “anger” and “wrath;” for although sometimes the effects of anger and wrath in punishment itself be denoted by these expressions, yet often also they denote the habitude of the nature of God in his justice towards sin. For anger in itself, being a passion and perturbation of mind, including change and weakness cannot properly be ascribed unto God; and therefore when it is spoken of as that which is in him, and not of the effects which he works on others, it can intend nothing but his vindictive justice, that property of his nature which necessarily inclines him unto the punishment of sin. Thus it is said that his “wrath” or anger is “revealed from heaven against all ungodliness,” Romans 1:18; that is, he discovers in his judgments what is his justice against sin. And thus when he comes to deal with Christ himself, to make him a propitiation for us, he is said to have “set him forth εἰς ἔνδειξιν τῆς δικαιοσύνης,” Romans 3:25-26, “to declare his righteousness for the remission of sins; that he might be just, and the justifier of him which believeth in Jesus?” As God would pardon sin, and justify them that believe, so he would be just also. And how could this be? By punishing our sins in Christ; that declared his righteousness. “ ῎Ενδειξις here is as much as ἔνδειγμα, “documentum,” a declaration by an especial instance or example: or as ὐπόδειγμα, as he is said to have punished Sodom and Gomorrah, and to have left them ὑπόδειγμα μελλόντων ἀσεβεῖν, “an example unto them that should live ungodly;” that is, an instance of what his dealings would be with sinners. So God is said here to have “declared his righteousness,” by an example in the sufferings of Christ; which, indeed, was the greatest instance of the severity and inexorableness of justice against sin that God ever gave in this world. And this he did that he might be just, as well as gracious and merciful, in the forgiveness of sin. Now, if the justice of God did not require that sin should be punished in the Mediator, how did God give an instance of his justice in his sufferings; for nothing can be declared but in and by that which it requires? For to say that God showed his righteousness in doing that which might have been omitted without the least impeachment of his righteousness, is in this matter not safe.

(3.) God is the supreme ruler, governor, and judge of all To him as such it belongeth to do right. So saith Abraham, Genesis 18:25, “Shall not the Judge of all the earth do right?” Undoubtedly he will do so, it belongs unto him so to do; for, saith the apostle,

“Is God unrighteous who taketh vengeance? God forbid: for then how shall God judge the world?” Romans 3:5-6.

Right judgment in all things belongs unto the universal rectitude of the nature of God, as he is the supreme governor and judge of all the world. Now, the goodness and rightness of all things consists in the observation of that place and order which God in their creation allotted unto them, whereon he pronounced that they were exceeding good. And that this order be preserved for the good of the whole, it belongs unto the government of God to take care; or if it be in any thing transgressed, not to leave all things in confusion, but to reduce them into some new order and subjection unto himself. That this order was broken by sin we all know. What shall now the governor of all the world do? Shall he leave all things in disorder and confusion? cast off the works of his hands, and suffer all things to run at random? Would this become the righteous governor of all the world? What, then, is to be done to prevent this confusion? Nothing remains but that he who brake the first order by sin should be subdued into a new one by punishment. This brings him into subjection unto God upon a new account. And to say that God might have let his sin go unpunished, is to say that he might not be righteous in his government, nor do that which is necessary for the good, beauty, and order of the whole. But hereof somewhat was spoken in the opening of the words, so that it need not further be insisted on.

(4.) Lastly, there is no common presumption ingrafted in the hearts of men concerning any free act of God, and which might have been otherwise. No free decree or act of God is or can be known unto any of the children of men but by revelation; much less have they all of them universally an inbred persuasion concerning any such acts or actings. But of the natural properties of God, and his acting suitably unto them, there is a secret light and persuasion ingrafted in the hearts of all men by nature. At least, those things of God whereof there is a natural and indelible character in the hearts of all men are natural, necessary, and essential unto him. Now, that God is just, and that therefore he will punish sin, all sin, is an inbred presumption of nature, that can never be rooted out of the minds of men. All sinners have an inbred apprehension that God is displeased with sin, and that punishment is due unto it. They cannot but know that it is “the judgment of God that they who commit sin are worthy of death.” And therefore, though they have not the written law to instruct them, yet “their thoughts accuse them” upon sin, Romans 2:14-15, that is, their consciences, which is the judgment which a man makes of himself in reference unto the judgment of God. And therefore all nations who retained any knowledge of a deity constantly invented some ways and means whereby they thought they might expiate sin, and appease the god that they feared. All which manifests that the punishment of sin inseparably follows the nature of God, and such properties thereof as men have a natural, inbred notion and presumption of; for if it depended merely on the will of God, and his faithfulness in the accomplishing of that threatening and constitution whereof they had no knowledge, they could not have had such an immovable and unconquerable apprehension of it. But these things I have handled at large elsewhere. [4]

[4] In his treatise De Divina Justitia, etc., vol. 10 of the author's works. ED.

And this fully discovers the vile and horrid nature of sin. “Fools,” as the wise man tells us, “make a mock of it.” Stifling for a while their natural convictions, they act as if sin were a thing of naught; at least, not so horrible as by some it is represented. And few there are who endeavor aright to obtain a true notion of it, contenting themselves in general that it is a thing that ought not to be. What direct opposition it stands in unto the nature, properties, rule, and authority of God, they consider not. But the last day will discover the true nature of it, when all eyes shall see what it deserves in the judgment of God, which is according unto righteousness. Is it a small thing for a creature to break that order which God at first placed him and all things in, to cast off the rule and authority of God, to endeavor to dethrone him, so that he cannot continue to be the supreme governor of all things, and judge of all the world, unless he punish it? Is it a small thing to set up that which hath an utter inconsistency with the holiness and righteousness of God, so that if it go free, God cannot be holy and righteous? If these things will not now sink into the minds of men, if they will not learn the severity of God in this matter from the law, on the threatening and curse whereof he hath impressed the image of his holiness and justice, as was said, they will learn it all in hell. Why doth God thus threaten and curse sin and sinners? Why hath he prepared an eternity of vengeance and torment for them? Is it because he would? Nay, but because it could not otherwise be, God being so holy and righteous as he is. Men may thank themselves for death and hell. They are no more than sin hath made necessary, unless God should cease to be holy, righteous, and the judge of all, that they might sin freely and endlessly. And this appears most eminently in the cross of Christ; for God gave in him an instance of his righteousness and of the desert of sin. Sin being imputed unto the only Son of God, he could not be spared. If he be made sin, he must be made a curse; if he will take away our iniquities, he must make his soul an offering for sins, and bear the punishment due unto them. Obedience in all duties will not do it; intercession and prayers will not do it; sin required another manner of expiation. Nothing but undergoing the wrath of God and the curse of the law, and therein answering what the eternal justice of God required, will effect that end. How can God spare sin in his enemies, who could not spare it on his only Son? Had it been possible, this cup should have passed from him; but this could not be, and God continue righteous. These things, I say, will give us an insight into the nature of sin, and the horrible provocation wherewith it is attended.

And this also opens the mystery of the wisdom, and love, and grace of God, in the salvation of sinners. This is that which he will for ever be admired in: A way he hath found out to exercise grace and satisfy justice at the same time, in and by the same person. Sin shall be punished, all sin, yet grace exercised; sinners shall be saved, yet justice exalted; all in the cross of Christ.