deliverance from either, but by obtaining a spiritual view of it in the cross of Christ, and acquiescing by faith in that atonement. Hence observe,

§21. 1. In all the pressures that were on the Lord Jesus Christ, in all the distresses he had to conflict with in his suffering, his faith for deliverance and success was firm and unconquerable: this was the ground he stood upon in all his prayers and supplications.

2. The success of our Lord in his trials, as our head and surety, is a pledge and assurance of success to uş in all our spiritual conflicts.

VERSE 8.

Though he were a Son, yet learned he obedience by the things which he suffered.

$1 Introduction and dependence of the words: $2, 3: Their explanation. $4 (1) The obedience of Christ. $5. (11.) His learning it $6. (III.) By what means. $7 (IV) Observations. 1 Infinite love prevailed with the Son of God to suffer for us. $8. 2.Notwithstanding all his sufferings, Christ was still the Son of God. $9. 3. A practical experience of obedience, in some cases, will cost us dear. $10. Other observations.

§1. THE things discoursed in the foregoing verse seem to have an inconsistency with the account given us concerning the person of Jesus Christ, at the entrance of this epistle. For he is therein declared to be "the Son of God," and that in such a glorious manner as to be deservedly exalted above all the angels in heaven. He is so said to be the Son of God, as to be "the brightness of the Father's glory, and the express image of his person," even partaker of the same nature with him; God, by whom the heavens were made, and the foundations of the earth were laid, chap. 1, 8-10. But here he is represented in a low, distressed condition, humbly begging for his life, and pleading with strong cries and tears before Him who was able

to deliver him. These things might seem to the Hebrews, and indeed are to many to this day, a stone of stumbling and a rock of offence; they are not able to reconcile them in their carnal minds. Wherefore since it is by all acknowledged, that he was really in the low, distressed condition here described, they will not allow that he was the "Son of God," in the way declared by the apostle; but invent other reasons of their own, for which he should be so termed. The aim of the apostle in this place is not to refute the objections of infidels, but to build up the faith of believers in the truth and reason of these things. For he doth not only manifest that they are all possible, on account of his "participation of flesh and blood," who was himself the eternal Son of God, but also that the whole of his humiliation and distress was necessary with respect to the office which he had undertaken to discharge.

§2. (Kartep, Quamvis, tametsi) although; an adversative, with a concession. An exception may be supposed to what was before delivered; if he were a Son, how came he to pray and cry, so as to stand in need of help? But, saith the apostle, although he was a Son, yet, these other things were necessary. And according to the apostle's usual mode of reasoning in this epistle, there is also a prospect in this word towards the necesity and advantage of his being brought into the condition described; which in our translation is supplied by the addition of “yet."

(Tios wv) He was a Son; and yet, "being a Son;" that is, such a Son as we have described, or, that Son of God. It was no singular thing for a son or child of God by adoption to be chastised, to suffer, and thereby to be instructed to obedience. He therefore speaks not of him as a son on any account, or such as

any mere creature can claim an interest in; but he was God's "own Son," Rom. viii, 32, the "only begotten of the Father," John i, 14, who was also "in the form of God," Phil. ii, 7. That he should do the things here spoken of, is great and marvellous; therefore it is said, he did thus, "although he was a son " Here is implied both the necessity of doing what was here ascribed to him, and his love, that he would submit to this condition for our sakes. On his own account no such thing was required, or any way needful to him; but for our sakes (such was his love) he would do it, "although he was a Son." Besides, whereas the apostle is comparing the Lord Christ as an high priest, with Aaron and those of his order, he intimates a double advantage which he had above them-That he was a Son, whereas they were servants only; as he had before expressed the same difference in comparing him with Moses, chap. iii, 4-6-That he learned obedience by what he suffered, which few of them did, and none of them in the same manner.

§3. As to the phraseology; (v) "from the things," seems to be put for (ž v) “out of, by, from, the things." And moreover, there is an ellipsis in the words "by the things which he suffered." There is some correspondence in the whole to that ancient saying, (Te Tenμele paypala) "afflictions are instructions."

Three things we are to inquire into: (1.) What is the obedience which is here intended. (2.) How Christ is said to learn it. (8.) By what means he did so.

§4. (I.) "He learned obedience," (ʊñanоn) an "obediential attendance" to the authoritative commands of another; the word originally signifying to "hear;" hence to hearken, or to hear, is frequently used in

1

scripture for to obey; and to refuse to hear is to be stubborn and disobedient, because obedience respects the commands of another, which we generally receive by hearing. The term (v) therefore, imports an obediential compliance with the commands of another, when we hear and thereby know them.

This obedience in Christ was two-fold:

1. General, in the whole course of his holy life in our world: every thing he did was not only materially holy, but formally obediential: he did all things, because it was the will of God that he should. And this obedience to God was the life and beauty of the holiness even of Christ himself; but yet this is not the obedience here peculiarly intended, although no part of it can be absolutely excluded from the present consideration. For whereas this obedience hath respect to suffering, "he learned it from the things that he suffered;" his whole life was a life of suffering. One way or other he suffered in all that he did. His state in this world was a state of humiliation and exinanition, which things have somewhat of suffering in their nature. His outward condition in the world was low and indigent, from which sufferings are inseparable, And he was in all things exposed to temptations, and all sorts of oppositions from Satan and the world, which also added to his sufferings.

2. But yet, there was a peculiar obedience of Christ, which is intended here in an especial manner, This was his obedience in dying, and in all things that tended immediately thereto. He became "obedient to death, even the death of the cross;" for this commandment had he of his Father, that he should “lay down his life;" and therefore did it in a way of obedience. And this obedience to the command of God for suffering and dying, is what the apostle here re,

spects. With regard to this all-momentous event, he said of old, "Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God," Psal. xl, 7, 8, which was in offering himself a sacrifice for us, as our apostle declares, Heb. x, 9, 10. And concerning the things which befell him herein, he says, "he was not rebellious, but gave his back to the smiters, and his cheeks to them that plucked off the hair," Isa. 1, 6.

§5. (II.) Concerning this obedience, it is said, that (épale) he learned it. The word (pavbava) signifies to learn as a disciple; with a humble, willing subjection to, and a ready reception of the instructions given: but of Christ it is said here, he "learned obedience;" not that he "learned to obey;" which distinction will give us light into the meaning of the whole. For to "learn obedience," may have a three-fold sense:

1. To learn it materially, by coming to know that to be our duty, which before we knew not, or at least did not consider as we ought. So speaks the Psalmist: "Before I was afflicted I went astray, but now have I learned thy commandments." God, by his chastisements, and while he was under the correcting rod, taught him the duties he required of him, and what diligent attendance to them was necessary for him. But thus our Lord Jesus Christ neither did nor could learn obedience; for he knew beforehand what he was to do and to undergo. And the law of the whole of it was "in his heart;" no command of God was new to him, nor ever forgotten by him.

2. To learn it formally; that is, to be guided, instructed, directed, and helped in the various acts of the "obedience" required. This is properly to learn to obey;" so it is with us, who are rude and unskilful in holy obedience; we learn (and that, alas! but imper