Ebrei 4:15 Commento

The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them (Heb 4:1-4). II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges (Heb 4:2). Then, II. Confirms the privileges of those who believe, and the misery of those who continue in unbelief (Heb 4:3-10). IV. Concludes with proper and powerful arguments and motives to faith and obedience.

INTRODUCTION TO HEBREWS 4 From the punishment inflicted on the unbelieving Hebrews, who died in the wilderness, and entered not into the land of rest made mention of in the preceding chapter, the apostle proceeds to caution the present Hebrews of his time, and who professed faith in Christ, lest seeing there was a rest, and a promise of entering into it, they should seem to come short of it, Heb 4:1, and the rather, since they that fell in the wilderness had the Gospel preached to them as well as they; and the reason why it did not profit was, because it was not received by faith, Heb 4:2 as also seeing it is by faith that believers now enter into rest, Heb 4:3 which rest is not the rest of the seventh day, on which God rested; nor, the rest of the land of Canaan, which Joshua led the Israelites into; for if he had entered them into the rest the apostle means, David, so many hundred years after him, would not have made mention of another rest, Heb 4:4 wherefore it follows that there is another rest for the people of God, which he that enters into ceases from his own works, as God did from his, Heb 4:9 and this is the rest that everyone that professes faith in Christ, should be solicitous and diligent to enter into, lest he should fall short of it through unbelief; as the unbelieving Israelites did of their rest, Heb 4:11 and the arguments engaging to such a concern are taken from the properties and perfections of Christ, the essential Word of God; particularly from his omnipotence and his omniscience, Heb 4:12. And seeing he is by nature the Son of God, and by office a great high priest that is entered into heaven for his people, the encouragement is great to hold fast the profession of faith in him they have made, Heb 4:14 and the rather since he is a sympathizing high priest, as he must needs be, since he has been tempted, afflicted, and has suffered every way as his people, and is in all respects like them, excepting that he has no sin, Heb 4:15 and this consideration should engage believers to come to the throne of grace with all boldness, and in expectation of having grace and mercy bestowed on them for the supply of their daily wants, Heb 4:16.

Let us therefore come boldly to the throne of grace,.... Either to Christ, who is before spoken of as an high priest, and who was typified by the mercy seat, to which there seems to be an allusion; and coming to him as a priest upon his throne is very proper: to him saints come for pardon and cleansing, and for a justifying righteousness, for the acceptance of their persons, and the presentation of their services, and for every supply of grace; and to him they may come "boldly", since he stands in the relations of a Father, husband, and brother, and from him they may expect receive mercy, since it is kept for him, and with him, and is only dispensed through him; and in him they may hope to find grace, since all fulness of it dwells in him; and help in every time of need, since their help is laid on him. Or else to God the Father, since Christ, the high priest, is the way of access to God, and it is by him the saints come unto the Father; who is represented as on a "throne", to show his majesty, and to command reverence; and as on a "throne of grace", to encourage distressed souls to come unto him; and to express his sovereignty in the distribution of his grace: and this coming to him is a sacerdotal act, for every believer is a priest; and is not local, but spiritual, and with the heart, and by faith; and chiefly regards the duty of prayer, and a drawing nigh to God in that ordinance with spiritual sacrifices to offer unto him: and this may be done "boldly"; or "with freedom of speech"; speaking out plainly all that is in the heart, using an holy courage and intrepidity of mind, free from servile fear, and a bashful spirit; all which requires an heart sprinkled from an evil conscience, faith, in the person, blood, and righteousness of Christ, a view of God, as a God of peace, grace, and mercy, and a holy confidence of being heard by him; and such a spirit and behaviour at the throne of grace are very consistent with reverence of the divine Majesty, with submission to his will, and with that humility which becomes saints. The Jews often speak of , "a throne of judgment", and , "a throne of mercy" (u); and represent God as sitting upon one or other of these, when he is dispensing justice or mercy (w); and the latter they sometimes call, as here, , "a throne of grace and mercy" (x): and so they make the first man Adam to pray to God after this manner (y); "let my prayer come before the throne of thy glory, and let my cry come before , "the throne of thy mercy".'' The end of coming hither is, that we may obtain mercy; the sure mercies of David, the blessings of the everlasting covenant; particularly pardoning mercy, and the fresh application of it, and every other blessing of grace that is needful: and there is reason to expect it, since there is mercy with God; and it is with Christ, as the head of the covenant; and it is ready for those that ask it; and it has been obtained by many, and is everlasting. And find grace to help in time of need; the Syriac version renders it, "in time of affliction"; which is a time of need, as every time of distress is, whether from the immediate hand of God, or through the persecutions of men, or the temptations of Satan: and help at such times may be expected; since not only God is able to help, but he has promised it; and he has laid help on Christ; and gives it seasonably, and at the best time; and it springs from grace, yea, it is grace that does help; by which may be meant, the discoveries of God's love, and the supplies of grace from Christ: which may be hoped for, seeing God is the God of all grace; and he is seated on a throne of grace; and all fulness of grace dwells in Christ: to find grace often, signifies to find favour with God, to be accepted by him, as well as to receive grace from him. (u) Targum in Psal. xxix. 10. T. Bab. Avoda Zara, fol. 3. 2. Zohar in Gen. fol. 38. 3. & in Numb. fol. 91. 2. & 93. 2. (w) Megillat Esther, fol. 95. 1. (x) Raziel, fol. 32. 1. (y) lbid. fol. 3. 1. Next: Hebrews Chapter 5

For to the Son of God alone was it reserved to persevere to the last without sin. But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, have fallen from the rule (of faith), will heresies on that account appear to possess the truth? Do we prove the faith by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity, but the Christian; and no one is a Christian but he who perseveres even to the end.

So let us in the future believe, blessed brethren, in accordance with the tradition of the apostles, that God the Word came down from the heaven into the holy virgin Mary.… Once he had taken flesh out of her and taken a soul of the human kind—a rational one, I mean—and had become everything that a human is, sin excepted, he might save fallen Adam and procure incorruption for such as believe in his name.

"For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us. But was "in all points tempted like as we are, yet without sin." Observe how both above he has used the word "in like manner," and here "after the likeness." (c. ii. 14.) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified. "After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also "in the likeness of flesh" (Rom. viii. 3), he means not that He took on Him merely "the likeness of flesh," but "flesh." Why then did he say "in the likeness"? Because he was speaking about "sinful flesh": for it was "like" our flesh, since in nature it was the same with us, but in sin no longer the same.

It was the nature assumed from us for our sake that experienced our passions without sinning, not the one who took our nature for our salvation. And in the beginning of this section Paul teaches us by saying, “Consider Jesus, the apostle and high priest of our confession, faithful to him who made him.” … No one of orthodox conviction would call a creature the uncreated and unmade, God the Word, coeternal with the Father. Rather the one from the seed of David, who existed free from all sin, became our high priest and sacrifice by offering himself to God for us, having the Word … united to himself and joined inseparably.

The believers at that time were subjected to constant billowing by trials; so he consoles them by bringing out that our high priest not only knows as God the weakness of our nature but also as man had experience of our sufferings, remaining unfamiliar with sin alone. Understanding this weakness of ours, he is saying, he both extends us appropriate help and when judging us he will take our weakness into account in delivering sentence.

By the saving cooperation of the indivisible divinity, whatever the Father, whatever the Son, whatever the Holy Spirit accomplishes in a particular way is the plan of our redemption. It is the order of our salvation. For if human beings, made in the image and likeness of God, had remained in the honor of their own nature and, undeceived by the devil’s lies, had not deviated from the law placed over them for their lusts, the Creator of the world would not have become a creature. The eternal would not have undergone temporality, and God the Son, equal to God the Father, would not have assumed the “form of a servant” and the “likeness of sinful flesh.”19Since, however, “through the devil’s envy death entered the world” and because captive humanity could only be freed in one way, namely, if that one would undertake our cause who, without the loss of his majesty, would become true man, and who alone had no contagion of sin, the mercy of the Trinity divided for itself the work of our restoration so that the Father was appeased, the Son was the appeaser, and the Holy Spirit enkindled the process. It was right that those to be saved should do something for themselves, and, when their hearts were turned to the Redeemer, that they should cut themselves off from the domination of the enemy. In regard to this, the apostle says, “God has sent the Spirit of his Son into our hearts crying, ‘Abba! Father!’ ” “Where the Spirit of the Lord is, there is freedom.” “No one can say ‘Jesus is Lord’ except by the Holy Spirit.”

What has been instilled in our hearts, if not that we should be “renewed” through them all “after the image” of that one who, remaining “in the form of God,” condescended to become “the form of sinful flesh”? He assumed all those weaknesses of ours that come as a result of sin, though “without” any part in “sin.” Consequently, he lacked none of the afflictions due to hunger and thirst, sleep and weariness, sadness and tears. He endured grievous sorrows even to the point of death. No one could be released from the fetters of mortality unless he, in whom alone the nature of all people was innocent, should allow himself to be killed by the hands of wicked persons.Our Savior, the Son of God, gave both a mystery and an example to all who believe in him, so that they might attain to the one by being reborn and arrive at the other by imitation. Blessed Peter the apostle teaches this, saying, “Christ also suffered for you, leaving you an example, that you should follow in his steps. He committed no sin; no guile was found on his lips. When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him who judges justly. He himself bore our sins in his own body on the tree, that we might die to sin and live to righteousness.”

"For we do not have a high priest." Let us therefore hold fast our profession and faith in Him: For we do not have a high priest who cannot have compassion with the feeling of our infirmities. He knows, he says, that because of many afflictions you are weak and feeble: therefore He can sympathize with us. For He was tempted and afflicted in all things just as we are. He suffered persecution and was mocked and spat upon, and finally was even crucified. Yet He, having suffered these things, did not sin. By saying this, He signifies that they have fallen into sin because of afflictions, in that they have been overly weakened and frail.

He proves in two ways that He has compassion with the feeling of our infirmities. In one way, because he is great and powerful, as the Son of God and God; in another way, because he himself, as a man, suffered and has experience of afflictions, and of the weakness that follows the flesh. And because of both of these, he will certainly be sympathetic to our weaknesses.

"yet without sin." Because he did not sin, he suffered, saying that he was enduring this punishment.

From both ways he establishes that “he will sympathize with our weaknesses”: first, because he is great and mighty, being the Son of God and very God himself, and, second, because he also as very man suffered and endured the testing of afflictions and the weakness of the flesh. For both these reasons he is in every respect made a partaker of our weaknesses.

Almost everyone views those who are weak and poor as disgusting. An earthly king does not put up with seeing them, rulers turn away, wealthy people disregard them as not worthy of their notice, and when they encounter them they pass by them as if they did not exist. No one thinks it is a blessing to live among them. But God, who is served by innumerable millions of powers, who “upholds the universe by his word of power,” whose magnificence no one is able to endure, this God did not shun becoming father and friend and brother of these outcasts. Rather, in fact, he wanted to become incarnate, so that he might be identified as like us in every way, apart from sin, and might make us sharers in his glory and kingdom. O the depths of the wealth of his great goodness! O the depths of the unspeakable lowering of himself by our Master and God!

Exhorting them with all persuasiveness, he says in confirmation of his speech that this High Priest knows our condition, not like the majority of high priests, who do not even know what suffering is; which is why they are also unable to help those who suffer. On the contrary, our High Priest experienced everything, and after having experienced it, ascended so as to be able to "sympathize." That is, He was subjected to persecution, spitting, slander, exile, and finally crucifixion. All this He endured in our likeness, that is, like us, yet without sin. For He committed no sin at all, and when He endured these things, He neither said nor did anything sinful. Therefore you too, while in afflictions, can keep yourselves from sin. So then, why are you set free and delivered? Some understood the expression "without sin" in the sense that He endured this not as punishment for sins.

Then when he says, For we have not a high priest who is unable to sympathize with our infirmities, he shows that there is mercy and compassion in Him, lest perhaps anyone suppose that He cannot do anything but what His justice requires. Here it should be noted that Christ does not merely have the power, but is most ready to have compassion on our infirmities, because He has experienced our wretchedness, which, as God, He knew from all eternity by simple knowledge: 'The Lord has compassion on them that fear him: for he knows our frame' (Ps. 102:13). Hence, he adds, but as we are, tempted. But there are three kinds of temptation: one is from the flesh, namely, when the flesh lusts against the spirit, as it says in Gal (5:17) and this always involves sin, because, as Augustine says, there is one sin in which the flesh lusts against the spirit. But this was not in Christ; hence, he says, without sin, i.e., without the slightest movement of sin: 'Who did not sin, neither was guile found in His mouth' (1 Pt. 2:22). Therefore, He is called the Lamb of God. Another is temptation either by enticing us with prosperity or by terrifying us with adversity. Now Christ was tempted in those ways: for He was enticed by prosperity. For whatever pertains to prosperity in this life, pertains either to the concupiscence of the flesh, to the concupiscence of the eyes, or to the pride of life (1 Jn. 2:16). The devil tempted Him with the first, when he tempted Him to gluttony, which is the mother of lust: 'If you be the Son of God, command that these stones be made bread' (Mt. 4:3); also to vainglory when he said: 'All these things will I give you, if falling down you will adore me' (Mt. 4:9). 'When all the temptations were over, the devil left him for a time' (Lk. 4:13). Furthermore, He was tempted by adversity and by the snares laid by the Pharisees, because they wished to ensnare Him in his speech. And by insults: 'You that destroy the temple of God in three days rebuild it, save your own self' (Mt. 27:40); and by scourges and torments. Therefore, outside of being tempted without sin, he has been tempted as we are. He says, as we are, which can be explained in two ways: in one way, so that a final cause is designated. As if to say: He was tempted in order to give us an example how to handle temptation: 'Christ also suffered for us, leaving you an example, that you should follow his steps' (1 Pt. 2:21). Or so that the consequent is denoted: as if to say: He was tempted in order that He might be like as we are in all things, except sin. For if he had existed without temptations, He would not have experienced them, and then He could not have compassion. But if He had sinned, He would not have been able to help us, but would need help.

As the Christian rest is to be obtained by faith, we should beware of unbelief lest we lose it, as the Hebrews did theirs, Heb 4:1. The reason why they were not brought into the rest promised to them, Heb 4:2. The rest promised to the Hebrews was a type of that promised to Christians, Heb 4:3-10. Into this rest we should earnestly labor to enter, Heb 4:11. A description of the word of God, Heb 4:12, Heb 4:13. Jesus is our sympathetic High Priest, Heb 4:15. Through him we have confidence to come to God, Heb 4:16.

For we have not a high priest - To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities," he answers: Ου γαρ εχομεν Αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ἡμων· We have not a high priest who cannot sympathize with our weakness. Though he be the Son of God, as to his human nature, and equal in his Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin; he is able to succor them that are tempted. See Heb 2:18, and the note there. The words κατα παντα καθ' ὁμοιοτητα might be translated, in all points according to the likeness, i.e. as far as his human nature could bear affinity to ours; for, though he had a perfect human body and human soul, yet that body was perfectly tempered; it was free from all morbid action, and consequently from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects he was different from us; and cannot, as man, sympathize with us in any feelings of this kind: but, as God, he has provided support for the body under all its trials and infirmities, and for the soul he has provided an atonement and purifying sacrifice; so that he cleanses the heart from all unrighteousness, and fills the soul with his Holy Spirit, and makes it his own temple and continual habitation. He took our flesh and blood, a human body and a human soul, and lived a human life. Here was the likeness of sinful flesh, Rom 8:5; and by thus assuming human nature, he was completely qualified to make an atonement for the sins of the world.

THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16) Let us . . . fear--not with slavish terror, but godly "fear and trembling" (Phi 2:12). Since so many have fallen, we have cause to fear (Heb 3:17-19). being left us--still remaining to us after the others have, by neglect, lost it. his rest--God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost (Rev 3:12). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ. should seem to come short of it--Greek, "to have come short of it"; should be found, when the great trial of all shall take place [ALFORD], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. BENGEL and OWEN take it, Lest there should be any semblance or appearance of falling short.

For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Exo 28:29). cannot be touched with the feeling of--Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [BENGEL]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual. but--"nay, rather, He was (one) tempted" [ALFORD]. like as we are--Greek, "according to (our) similitude." without sin--Greek, "choris," "separate from sin" (Heb 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [TITTMANN]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [ALFORD].