Sent forth to minister for them who shall be the heirs of salvation? the persons they minister to, and for, are those, who shall be the heirs of salvation; that is, of eternal glory, which will be possessed by the saints, as an inheritance: hence it belongs to children, being bequeathed to them by their Father, and comes to them through the death of Christ, of which the Spirit is the earnest; and this shows that it is not of works, and that it is of an eternal duration, and takes in all kind of happiness: and of this the saints are heirs now; and so the Ethiopic version renders it, "who are heirs of salvation"; nor should it be rendered, "who shall be heirs", but rather, "who shall inherit salvation"; for this character respects not their heirship, but their actual inheriting of salvation: and the ministry of angels to, and for them, lies in things temporal and spiritual, or what concern both their bodies and their souls; in things temporal, in which they have often been assisting, as in providing food for their bodies, in curing their diseases, in directing and preserving them in journeys, in saving and delivering them from outward calamities, in restraining things hurtful from hurting them, and in destroying their enemies; in things spiritual, as in making known the mind and will of God to them, in comforting them, and suggesting good things to them, and in helping and assisting them against Satan's temptations; and they are present with their departing souls at death, and carry them to heaven, and will gather the elect together at the last day. And they are "sent forth" to minister to them in such a way; they are sent forth by Christ, the Lord and Creator of them, who therefore must be superior to them; they do not take this office upon themselves, though, being put into they faithfully and diligently execute it, according to the will of Christ: and this shows the care of Christ over his people, and his kindness to them, and the great honour he puts upon them, to appoint such to minister to them; and since they are of so much use and service, they ought to be respected and esteemed, though not worshipped.
(a) T. Bab. Chagiga, fol. 12. 2. & 14. 1, 2. & 16. 1. Taanith, fol. 11. 1. & Megilia, fol. 15. 2. & in Zohar passim.
INTRODUCTION TO Hebrews 2
In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Hebrews 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punishment that neglected and despised the Gospel, which is a doctrine of salvation, was delivered by the Lord himself, and confirmed by various testimonies and miracles, Hebrews 2:2. And besides the Gospel dispensation is not put into the hands of angels, but into the hands of Christ, to whom all things are subject, which is proved out of Psalm 8:4 and which proof shows, that though Christ, on account of his sufferings and death, was for a while made lower than the angels, yet being now crowned with glory and honour, he is above them, and they are subject to him, since all things are, Hebrews 2:5. And this anticipates an objection that might be taken from hence against what the apostle had asserted in the foregoing chapter, concerning the superiority of Christ to angels; and this leads him on to observe the reason of the sufferings and death of Christ, and also of his incarnation; that the moving cause of Christ's sufferings and death was the grace and good will of God; that he did not suffer for himself, but for others, for everyone of those described in the context; that inasmuch as he was the surety of those persons, it was agreeable to the justice of God, and it could not be otherwise, but he must be made perfect through suffering; and this was the way to bring many sons to glory, Hebrews 2:9 and as for his incarnation, or his becoming man, that was necessary, that the sanctifier and the sanctified might be of the same nature, that he might be able to call them brethren and children, Hebrews 2:11 as he does, for which are cited Psalm 22:22 and because the children he engaged to bring to glory were partakers of flesh and blood; and also that he might be capable of dying, and by dying destroy the devil, and deliver his timorous people, who, through fear of death, lived in a continual state of bondage, Hebrews 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Hebrews 2:16 And besides, it was necessary he should be in all things like unto his brethren, that he might be merciful to them, and faithful to God, and be in a state and condition capable of sympathizing with them, and succouring them under their temptations, which he was able to do by suffering through temptation himself, Hebrews 2:17.
and every transgression and disobedience received a just recompense of reward; every precept of the law had a penalty annexed to it; and every breach of it was punished as that penalty required; and that according to the strict justice of God, and the just demerit of sin; and none escaped, but suffered the punishment due to the violation of the precept either in themselves, or in their surety; so steadfast and immovable was this law.
(b) Antiqu. l. 15. c. 5. sect. 3.
if we neglect so great salvation? as the Gospel is, which is called salvation; in opposition to the law, which is the ministration of condemnation; and because it is a declaration of salvation by Christ; and is the means of bringing it near, and of the application of it in conversion, and so is the power of God unto it: and it is a "great" salvation; the Gospel which reveals it is great, for the author of it is Christ; it has been confirmed by miracles, and attended with great success; and has in it great things, great mysteries, and exceeding great and precious promises: and the salvation which it declares is great; it is the produce of great wisdom; it is wrought by a great person, by a Saviour, and a great one, and who is the great God, and our Saviour; it has been procured at great charge and expense, even at the expense of the blood and life of the Son of God; and has been obtained through great difficulties; and is the salvation of the soul, the more noble part of man; and it is a complete and everlasting one: to "neglect" this, is to be careless of it; to condemn it, and to despise the ministers of it; and to make anything else but Christ the way of salvation: and the danger such are in is very great; it is not possible that they should escape divine vengeance, since their sin is so great, and attended with such aggravating circumstances; for it is a contempt of the grace and wisdom of God in providing such a Saviour, and a trampling under foot the Son of God, and a counting his blood as a common thing; and besides, there is no more sacrifice for sin, they can have nothing to atone for it; and that God, whom they offend hereby, is both omniscient and omnipotent, and there will be no escaping out of his hands: to which must be added, that this Gospel of salvation is that
which at the first began to be spoken by the Lord; by the Lord Jesus Christ himself; the Gospel was preached by him, and he was extraordinarily qualified for it; and he spake it as never man did: it was preached by John indeed, and by all the prophets before him, and to the Israelites in the wilderness, and to Abraham before them, and even to Adam in Eden's garden, which was the first time it was spoken; but then it was spoken to him by the Lord; by the Word of the Lord, the essential Word, the Son of God, as the ancient Chaldee paraphrases, which express the sense of the old Jewish church, show (c): besides, it began most fully and clearly to be preached by him in the days of his flesh, so as it never was preached before, nor since; grace and truth, the doctrines of grace and truth came by him, in all their fulness and glory: and
was confirmed unto us by them that heard him; the Gospel is in itself firm and stable; nor did the words of Christ need any confirmation, who is truth itself, the "Amen", and faithful witness; but in condescension to human weakness, and by reason that Christ, as man, was not everywhere, and that by the mouth of more witnesses it should be established, he sent forth his apostles to preach it; who heard it from him, and they published it to the Jews first, as these were to whom the apostle writes, and then to the Gentiles. And though the apostle had it first by revelation from Christ himself, Galatians 1:11 it was confirmed to him by Ananias.
(c) Targum Onkelos & Jon. in Genesis 3.8. & Hieros. in v. 9.
both with signs and wonders, and with divers miracles; such as taking up serpents without hurt, healing the sick, causing the lame to walk, and raising the dead, and casting out devils, and the like; all which were for the confirmation of the Gospel preached by them: a sign, wonder, or miracle, for these signify the same thing, is a marvellous work done before men, by the power of God, to confirm a divine truth; God is the sole author of miracles; and they were done in the first ages of Christianity, when they were necessary, to give evidence of the truth of it, and to establish men in it; and these were various, as before observed: and gifts of the Holy Ghost; such as besides gifts of healing and working miracles, gifts of foretelling things to come, discerning of spirits, speaking with divers kinds of tongues, and the interpretation of tongues, 1 Corinthians 12:8 according to his own will; either according to the will of God, who bore testimony by these miracles and gifts; or according to the will of the Holy Spirit, who distributed them to men severally as he pleased, 1 Corinthians 12:11.
hath he not put in subjection the world to come, whereof we speak: by which is meant, not the future state of eternal glory and happiness in heaven, as opposed to this world, and the present state of things; though there may be much truth in this sense, as that the present world is in subjection to angels, and the world to come is not; the present world is much in subjection, though it is not put into subjection, to evil angels, who usurp a power over it, hence Satan is called the god and prince of this world; and it is in some sense in subjection to good angels, as they are used by God in the execution of his providential care and government, in influencing and assisting at the councils of princes, in inflicting God's judgments on kingdoms and nations, and in the special care of his own people: but the world to come, as opposed to this, is not at all subject to them; they are employed in carrying the souls of departed saints thither, and shall be with them there, and join with them in their service; but they will not be as kings, nor even as children, but as servants; much less is heaven at their dispose to give to whomsoever they please; it is only in this sense in subjection to Christ, the Prince of life, who has power to give eternal life to as many as the Father has given to him: but it is not of this world the apostle is speaking; he is speaking of something now, which bears this name, and in proof of it cites a passage out of Psalm 8:1 where mention is made of sheep, and other things, which cannot refer to the world of glory: rather it designs the new heavens and new earth at the resurrection, and day of judgment, for these will not be put in subjection to angels; though of these the apostle is not speaking in the context: it seems therefore to intend the Gospel, and the Gospel dispensation and church state, in opposition to the Jewish state, and legal dispensation, which was called a world, and had in it a worldly sanctuary, and worldly ordinances, which is now at an end; and at the end of which Christ came, and then another world took place, here called "the world to come", as the times of the Messiah are frequently called by the Jews , "the world to come", the Gospel dispensation, the apostle was treating of in the preceding verses, in distinction from the law, the word spoken by angels; for the Gospel was not spoken by them, but by the Lord: the Gospel state is very properly the world to come, with respect to the Old Testament saints, who were looking for it, and in which old things are past away, and all things are become new; angels desire to look into the mysteries of it, and learn from the church the manifold wisdom of God; but not they, but men, are the dispensers of the doctrines of it; and Christ, he is the Head, King, Governor, and Father of this new world: so instead of "everlasting Father", the Septuagint render the clause , in Isaiah 9:6 "the Father of the age", or "world to come"; and hence mention is made in the Jewish writings of , "the world to come of the Messiah" (d).
(d) Targum in 1 Kings 33.
Saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? this is not to be understood of mankind in general: not of man in a state of innocence; there were no babes nor sucklings in paradise, nor enemies to restrain; "Enosh", the word for man, signifies a frail mortal man, which Adam then was not; nor could he be called the son of man; nor can it so well suit with him, to be said to be made a little lower than the angels, and then crowned with glory and honour: nor of man as fallen, for all things are not subjected unto him; but of Christ, with whom everything agrees, as the name by which he is called, "Enosh", a frail man; for he was a man encompassed with infirmities; of no note and esteem among men; a man of sorrows, and acquainted with griefs; was subject to death, and did die; and is often called the son of man: what is said of him suits with him, as that God was "mindful of him"; which may be expressive of his love and delight in, and choice of his human nature, to be taken into union with his divine person; and of his counsel and covenant in preparing it for him; and of his uniting it to his person; and of his providential care of it, and great affection for it; of his unction of it, and of his great regard to it in its sufferings, by supporting it, and in raising it from the dead: and also that he "visited" him; not in a way of wrath, but of favour, with his presence, with the gifts and graces of his Spirit, with divine supports, and spiritual peace and joy; all which in itself it was not deserving of, nor could it claim; and therefore these things are spoken of as favours, and in a way of admiration.
(e) T. Bab. Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Aben Ezra in Leviticus 16.8.
thou crownest him with glory and honour; with that glory he had with the Father before the world was, and which followed upon his sufferings and death; for through them he entered into it, and upon his resurrection had it, and he is ascended on high, where he has the honour to sit at the right hand of God, which none of the angels have; and therefore is now above them, though once for a while below them, and they are now subject to him:
and didst set him over the works of thy hands: over angels, principalities, and powers; over the kings of the earth, and all the inhabitants of it, and all things in it, and made him higher than the heavens, and gave him a name above every name.
for in that he put all in subjection under him, he left nothing that is not put under him; there is no one person or thing that is not subject to Christ; the subjection is the most universal, either voluntary or involuntary; whether they will or not, they are, and must be subject; God has left nothing but what he has put under his power:
but now we see not yet all things put under him; this seems to be an objection, and even a contradiction to what is before said; which may be removed by observing, that though this general subjection is not seen by us, it does not follow that it is not; and though it is not as yet visible, yet it will be: and besides, the apostle's sense may be, that no such general subjection to any mere man has ever been seen and known; as not to Solomon, nor Ahasuerus, nor Cyrus, nor Alexander the great, nor Julius, nor Augustus Caesar, nor any other; and this he may observe, to show the non-application of this passage to any but to Jesus Christ; and this sense is confirmed by what follows.
who was made a little lower than the angels; in his state of humiliation; See Gill on Hebrews 2:7.
for the suffering of death: this clause may be considered either as connected with the preceding; and then the sense is, that Jesus became lower than the angels, by, or through suffering death; in that respect he was lower than they, who die not; this proved him to be in a condition below them, and showed how pertinent the above words were to him, and how they were fulfilled in him: or with the following; and then the meaning is, that because Jesus suffered death in the room and stead of his people; humbled himself, and became obedient to death, even the death of the cross, when he was very low indeed, therefore he is
crowned with glory and honour; see Philippians 2:8 and See Gill on Hebrews 2:7.
that he by the grace of God should taste death for every man; that is, Christ was made a little lower than the angels by becoming man, and assuming a body frail and mortal, that he might die for his church and people: to "taste death", is a Jewish phrase, often to be met with in Rabbinical writings; See Gill on Matthew 16:28 and signifies the truth and reality of his death, and the experience he had of the bitterness of it, it being attended with the wrath of God, and curse of the law; though he continued under it but for a little while, it was but a taste; and it includes all kinds of death, he tasted of the death of afflictions, being a man of sorrows all his days, and a corporeal death, and what was equivalent to an eternal one; and so some think the words will bear to be rendered, "that he by the grace of God might taste of every death"; which rendering of the words, if it could be established, as it is agreeable to the context, and to the analogy of faith, would remove all pretence of an argument from this place, in favour of the universal scheme: what moved God to make him lower than the angels, and deliver him up to death, was not any anger towards him, any disregard to him, or because he deserved it, but his "grace", free favour, and love to men; this moved him to provide him as a ransom; to preordain him to be the Lamb slain; to send him in the fulness of time, and give him up to justice and death: the Syriac version reads, "for God himself through his own grace tasted death for all"; Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word "man" is not in the original text, it is only , which may be taken either collectively, and be rendered "for the whole"; that is, the whole body, the church for whom Christ gave himself, and is the Saviour of; or distributively, and be translated, "for everyone"; for everyone of the sons God brings to glory, Hebrews 2:10 for everyone of the "brethren", whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Hebrews 2:11 for everyone of the members of the "church", in the midst of which he sung praise, Hebrews 2:12 for every one of the "children" God has given him, and for whose sake he took part of flesh and blood, Hebrews 2:13 and for everyone of the "seed" of Abraham, in a spiritual sense, whose nature he assumed, Hebrews 2:16.
and by whom are all things; all the works of creation, providence, and grace:
in bringing many sons to glory; not to worldly glory, but to the heavenly glory, which they are undeserving of; and which was long ago prepared for them; is at present hid; is weighty, solid, durable, yea, eternal: the persons whom God, of his rich grace, brings to this, are "sons"; who are predestinated to the adoption of children; are regenerated by the Spirit of God; believe in Christ; and have the spirit of adoption given them, and so being children, are heirs of glory: and these are "many"; for though they are but few, when compared with others, yet they are many, considered by themselves; they are many that God has ordained to eternal life, and given to Christ, and for whom he has given himself a ransom, and whom he justifies; and accordingly there are many mansions of glory provided for them in their Father's house, whose act it is to bring them thither: he has chosen them to this glory, and prepared it for them; he sent his Son to redeem them; he reveals his Son in them, the hope of glory; he calls them to his eternal glory, and makes them meet for it, and gives them an abundant entrance into it: and
him it became--to make the Captain of their salutation perfect through sufferings; Christ is "the Captain of salvation", and is so called, because he is the author of it; and he is the Prince and Commander of these sons, who are committed to his charge, and are under his care; and is their guide and leader; and who is gone before them to prepare their mansions of glory for them: and he is made "perfect through sufferings"; he suffered all that the law and justice of God could require; and hereby he became perfectly acquainted with the sufferings of his people, and a perfect Saviour of them; and in this way went to glory himself: and it "became" God the Father, the first cause, and last end of all things, since he had a design to bring all his adopted sons to glory, that his own Son should perfectly suffer for them; this was agreeable to, and becoming the perfections of his nature, his wisdom, his veracity, his justice, grace, and mercy.
and they who are sanctified; the sons brought to glory; they are not naturally holy, nor so of themselves, they are made holy; all that are sons are made holy; whom God adopts into his family, he regenerates: sanctification is absolutely necessary to their being brought to glory; and between the sanctifier and the sanctified there is a likeness, as there ought to be: they are
all of one: they are both of one God and Father, Christ's God is their God, and his Father is their Father; they are of one body, Christ is the head, and they are members; they are of one covenant, Christ is the surety, Mediator, and messenger of it, and they share in all its blessings and promises; they are of one man, Adam, Christ is a Son of Adam, though not by ordinary generation, they descend from him in the common way; they are all of one nature, of one blood; Christ has took part of the same flesh and blood with them:
for which cause he is not ashamed to call them brethren; Christ, and these sons that are sanctified, stand in the relation of brethren to each other; Christ is the firstborn among many brethren; he is a brother born for the day of adversity, and one that sticks closer than a brother: and this relation is founded both upon the incarnation of Christ, who thereby became his people's "Goel"; or near kinsman, yea, brother, Sol 8:1 and upon their adoption unto his Father's family, which is made manifest by their regeneration, and by their doing his Father's will under the influence of his grace and Spirit, Matthew 12:49 and this relation Christ owns; he called his disciples brethren, when God had raised him from the dead, and given him glory; and so he will call all his saints, even the meanest of them, in the great day, Matthew 28:10, and "he is not ashamed" to do it; he does not disdain it, though he is God over all, and the Son of God, and is also in his human nature made higher than the heavens; which shows the wonderful condescension of Christ, and the honour that is put upon the saints; and may teach them not to despise the meanest among them: such a relation the Jews own will be between the Messiah and the Israelites. The Targumist on Sol 8:1 paraphrases the words thus;
"when the King Messiah shall be revealed to the congregation of Israel, the children of Israel shall say unto him, Come, be thou with us, for "a brother", or "be thou our brother".''
Nor can they say this will reflect any discredit upon Christ, when they make such a relation to be between God and them. The Israelites, they say (f), are called, "the brethren of the holy blessed God"; in proof of which they often produce Psalm 122:8 as being the words of God to them; and again, interpreting those words in Leviticus 25:48 "one of his brethren may redeem him", this, say (g) they, is the holy blessed God.
(f) Zohar in Exod. fol. 23. 3. & in Lev. fol. 3. 3. & 9. 3. & 32. 2.((g) Tzeror Hammor, fol. 106. 3.
in the midst of the church will I sing praise unto thee; or "a hymn"; this is to be understood not of the church above, but of the church below; and not of the synagogue of the Jews, but of the disciples of Christ, and of his singing an hymn to God, with and among them, as he did at the institution of the supper, Matthew 26:30 for though the number of the apostles was but small, yet they made a congregation or church, and which was a pure and glorious one. With the Jews (h), ten men made a congregation.
(h) Misn. Sanhedrin, c. 1. sect. 6.
And again, behold I and the children which God hath given me; this is a citation from Isaiah 8:18 in which prophecy is a denunciation of God's judgments upon Israel, by the Assyrians, when God's own people among them are comforted with a promise of the Messiah, who is described as the Lord of hosts; who is to be sanctified, and be as a sanctuary to the saints, and as a stone of stumbling to others; and the prophet is ordered to bind and seal up the doctrine among the disciples, at which he seems astonished and concerned, but resolves to wait; upon which Christ, to encourage him, speaks these words; for they are not addressed to God, as the Syriac version renders them, "behold I and the children, whom thou hast given me, O God"; in which may be observed, that the saints are children with respect to God, who has adopted them, and with respect to Christ, who is their everlasting Father; that they were given to Christ as his spiritual seed and offspring, as his portion, and to be his care and charge; and that this is worthy of attention, and calls for admiration, that Christ and his people are one, and that he is not ashamed to own them before God and men.
(i) Echa Rabbati, fol. 50. 2. Tzeror Hammor, fol. 47. 3.
he also himself took part of the same; Christ became man also, or assumed an human nature like theirs; this shows that he existed before his incarnation, who of himself, and by his own voluntary act, assumed an individual of human nature into union with his divine person, which is expressive of wondrous grace and condescension: Christ's participation of human nature, and the children's, in some things agree, in others they differ; they agree in this, that it is real flesh and blood they both partake of; that Christ's body is not spiritual and heavenly, but natural as theirs is; and that it is a complete, perfect, human nature, and subject to mortality and infirmity like theirs: but then Christ took his nature of a virgin, and is without sin; nor has it any distinct personality, but from the moment of its being subsisted in his divine person: and now the true reason of Christ's assuming such a nature was on account of the children, which discovers great love to them, and shows that it was with a peculiar view to them that he became man; hence they only share the special advantages of his incarnation, sufferings, and death: and his end in doing this was,
that through death he might destroy him that had the power of death, that is, the devil; the devil is said to have the power of death, not because he can kill and destroy men at pleasure, but because he was the first introducer of sin, which brought death into the world, and so he was a murderer from the beginning; and he still tempts men to sin, and then accuses them of it, and terrifies and affrights them with death; and by divine permission has inflicted it, and will be the executioner of the second death. The apostle here speaks in the language of the Jews, who often call Samael, or Satan, , "the angel of death", in their Targums (k), Talmud (l), and other writings (m); and say, he was the cause of death to all the world; and ascribe much the same things to him, for which the apostle here so styles him: and they moreover say (n), that he will cease in the time to come; that is, in the days of the Messiah: and who being come, has destroyed him, not as to his being, but as to his power; he has bruised his head, destroyed his works, disarmed his principalities and powers, and took the captives out of his hands, and saved those he would have devoured: and this he has done by death; "by his own death", as the Syriac and Arabic versions read; whereby he has abolished death itself, and sin the cause of it, and so Satan, whose empire is supported by it.
(k) Targum Jon. in Genesis 3.6. & in Habakkuk 3.5. (l) T. Bab. Succa, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2.((m) Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi. (n) Baal Hatturim in Numb. iv. 19.
who were all their lifetime subject to bondage; meaning chiefly God's elect among the Jews; for though all men are in a state of bondage to the lusts of the flesh, and are Satan's captives; yet this describes more particularly the state of the Jews, under the law of Moses, which gendered unto bondage; which they being guilty of the breach of, and seeing the danger they were exposed to on that account, were subject, bound, and held fast in and under a spirit of bondage: and that "through fear of death"; through fear of a corporeal death; through fear of chastisements and afflictions, the forerunners of death, and what sometimes bring it on; and through fear of death itself, as a disunion of soul and body, and as a penal evil; and through fear of what follows it, an awful judgment: and this the Jews especially were in fear of, from their frequent violations of the precepts, both of the moral, and of the ceremonial law, which threatened with death; and this they lived in a continual fear of, because they were daily transgressing, which brought on them a spirit of bondage unto fear: and, as Philo the Jew (o) observes, nothing more brings the mind into bondage than the fear of death: and many these, even all the chosen ones among them, Christ delivered, or saved from sin, from Satan, from the law, and its curses, from death corporeal, as a penal evil, and from death eternal; even from all enemies and dangers, and brought them into the glorious liberty of the children of God.
(o) Quod omnis Probus Liber, p. 868.
but he took on him the seed of Abraham; not all his posterity, but some individual, as the word seed is sometimes used, Genesis 4:25. Christ assumed human nature as derived from Abraham; for the Messiah was to spring from Abraham, and is promised, as that seed of his, in whom all nations should be blessed; and he was particularly promised to the Jews, the seed of Abraham, to whom the apostle was writing; and it was with a view to Abraham's spiritual seed, the children of the promise, that Christ partook of flesh and blood: the word here used signifies to catch hold of anyone ready to perish, or to lay hold on a person running away, and with great vehemence and affection to hold anything fast, that it be not lost, and to help persons, and do good unto them; all which may be observed in this act of Christ's, in assuming an individual of human nature, in Abraham's line, into union with his divine person; whereby he has saved those that were gone out of the way, and were ready to perish, and done them the greatest good, and shown the strongest affection to them: and from hence may be learned the deity and eternity of Christ, who was before Abraham, as God, though a son of his as man; and his real humanity, and that it was not a person, but a seed, a nature he assumed; and also the union and distinction of natures in him: and Christ's taking human, and not angelic nature, shows the sovereignty of God, and his distinguishing grace and mercy to men.
that he might be a merciful and faithful high priest; he could not be an high priest, offer sacrifice for sin, and make intercession, unless he was man; nor could he be a "merciful" and compassionate one, sympathize with his people in their sorrows, temptations, and sufferings, unless he was like them in these; nor would he be a "faithful", that is, a true and lawful one otherwise, because every high priest is taken from among men:
in things pertaining to God; in things in which God has to do with his people, as to preside in his name over them, to declare his will unto them, and bless them; and in things in which the people have to do with God, to offer to God a sacrifice for their sins, to present this sacrifice to him, to appear in his presence for them, to carry in their petitions, and plead their cause as their advocate:
to make reconciliation for the sins of the people; of God's covenant people, the people he has chosen for himself, and given to his Son; and whom Christ saves from their sins, by making satisfaction for them, to the law and justice of God, which is here meant by reconciliation: and in order to this, which could not be done without blood, without sufferings and death, it was proper he should be man, and like unto his brethren: the allusion seems to be to the two goats on the day of atonement, one of which was to be slain, and the other let go; which were to be, as the Jews say (p), "alike", in colour, in stature, and in price; and so were the birds to be alike in the same things, that were used at the cleansing of the leper (q): and the Jews tell us (r), that the high priest was to be greater than his brethren, in beauty, in strength, in wisdom, and in riches; all which is true of Christ.
(p) Misna Yoma, c. 6. sect. 1.((q) Misna Negaim, c. 14. sect. 5. (r) T. Bab. Horayot, fol. 9. 1. Maimon. Cele Hamikdash, c. 5. sect. 1.