Verse 12

There is a note of opposition, answering the [〈 in non-Latin alphabet 〉], and, in the verse foregoing; [〈 in non-Latin alphabet 〉], but, it is not exceptive, but alternative.

The person spoken of, [〈 in non-Latin alphabet 〉], He; that is, he of whom we speak, he whose body was offered once for all, Jesus Christ the High-Priest of the New Testament; but this Man, say we.

What is ascribed to him in those words, [〈 in non-Latin alphabet 〉]. After he had offered one sacrifice for sin. He offered as the priests did; he offered for sin as they did also; so far there was an agreement. But (1.) he offered only one sacrifice, not many; and what is included therein, that this sacrifice was of himself, and not the blood of bulls and goats. (2.) It was but once offered; and it is principally called one sacrifice, because it was but once offered, and the time when he offered this sacrifice, is also proposed, not absolutely, but with respect to what ensued. It was before he sat down on the right hand of God, that is, before his entrance into glory, after he had offered one sacrifice for sin. And the way of mentioning these things does manifest, that the principal intention of the Apostle, is to speak to the different consequences of this offering of the priests of old, and of Christ. And this observation of his offering one sacrifice only for sin, is mentioned in opposition to the frequent repetition of their sacrifices; but he mentions it only transiently, to make a way for the great ensuing differences in the consequents of them. Howbeit in these words thus transiently mentioned, he judges and condemns the two grand oppositions that at this day are made against that one sacrifice of Christ, and efficacy of it. The first is that of the Papists, who in the Mass pretend to multiply the sacrifices of him every day, whereas he offered but once; so as that the repetition of it, is destructive to it. The other is that of the Socinians, who would have the offering and sacrifice of Christ, to be only his appearance before God to receive power to keep us from the punishment of sin, upon his doing of the will of God in the World. But the words are express as to the order of these things; namely, that he offered his sacrifice for sins before his exaltation in glory, or his sitting on the right hand of God. And herein does the Apostle give glory to that offering of Christ for sins, in that it perfectly accomplished what all legal sacrifices could not effect. This therefore is the only repose of troubled souls.

The consequent hereof on the part of Christ is two fold: (1.) what immediately ensued on this offering of his body (ver. 12); (2.) what continues to be his state with respect thereunto; both of them evidencing God's high approbation and acceptance of his person, and what he had done; as also the glory and efficacy of his office and sacrifice above those of the Law, wherein no such privilege nor testimony was given to them upon the discharge of their office.

The immediate consequent of his offering was, [〈 in non-Latin alphabet 〉], that he sat down on the right hand of God. This glorious exaltation of Christ has been spoken to, and opened before, on Ch. 7:3, Ch. 8:1. Here it includes a double opposition to, and preference above the state of the legal priests upon their oblations. For although the High-Priest in his anniversary sacrifice for the expiation of sin, did enter into the most holy place, where were the visible pledges of the presence of God; yet he stood in a posture of humble ministration, he sat not down with any appearance of dignity or honor. Again, his abode in the typical holy place was for a short season only; but Christ sat down at the right hand of God for ever, [〈 in non-Latin alphabet 〉], in perpetuum; in an unalterable state and condition. He sat down, never to offer sacrifice any more. And this is the highest pledge, the highest assurance of those two things, which are the pillars and principal foundations of the faith of the Church. (1.) That God was absolutely pleased, satisfied and highly glorified in and by the offering of Christ. For had it not been so, the human nature of Christ had not been immediately exalted into the highest glory that it was capable of. See (Ephesians 5:1, 2; Philippians 2:7, 8, 9). (2.) That he had by his offering perfectly expiated the sin of the world, so as that there was no need for ever of any other offering or sacrifice to the end.

Faith in Christ does jointly respect both his oblation of himself by death, and the glorious exaltation that ensued thereon. He so offered one sacrifice for sin, as that thereon he sat down on the right hand of God for ever. Neither of these separately is a full object for faith to find rest in; both in conjunction are a rock to fix it on.

And, 2. Christ in this order of things is the great exemplar of the Church. He suffered and then entered into glory. If we suffer with him, we shall also reign with him, ver. 13. From henceforth expecting till his enemies be made his footstool. So that,

The state and condition of Christ, after his sitting down at the right hand of God, not absolutely, but with respect to his enemies, is declared in these words. The whole testimony is taken from (Psalm 110:1), and here explained in these verses. It is produced in the confirmation of what the Apostle asserts, concerning the impossibility, as well as the needlessness of the repetition of his sacrifice. For as it was no way necessary, as in the verses following he declares; so it is impossible in his present state and condition which was ordained for him from the beginning. This was, that he should sit at the right hand of God, expecting his enemies to be made his footstool, that is, a state of majesty and glory. But offer himself he could not, without suffering and dying, whereof in this state he is no way capable. And besides, as was before observed, it is an evidence both of the dignity and eternal efficacy of his own sacrifice, whereon at once his exaltation did ensue.

I acknowledge my thoughts are inclined to a peculiar interpretation of this place, though I will not oppose absolutely that which is commonly received; though in my judgment I prefer this other before it. The assertion is introduced by [〈 in non-Latin alphabet 〉], henceforth, say we: as to what remains, that is, of the dispensation of the personal ministry of Christ. He was here below, he came to his own, he dwelt among them, that is, in the church of the Hebrews; some very few believed on him, but the generality of the people, the rulers, priests, guides of the church engaged against him, persecuted him, falsly accused him, killed him, hanged him on a tree. Under the veil of their rage and cruelty he carried on his work, of making his soul an offering for sin, or taking away sin by the sacrifice of himself. Having fulfilled this work, and thereby wrought out the eternal salvation of the church, he sits down on the right hand of God. In the mean time those stubborn enemies of his who hated, rejected, and slew him, continued raging in the fierceness of their implacable tumults against him, and them that believed in him. They hated his person, his office, his work, his gospel; many of them expresly sinning against the Holy Ghost. Yet did they triumph that they had prevailed against him, and destroyed him, as some of their accursed posterity do to this day. It was the judgment of God, that those his obstinate enemies should by his power be utterly destroyed in this world, as a pledge of the eternal destruction of those who will not believe the gospel. That this was the end whereunto they were designed, himself declares (Matthew 22:7; Luke 19:24): Those mine enemies that would not have me reign over them, bring them here and slay them before my face.

After our Lord Christ left this world, there was a mighty contest between the dying apostate church of the Jews, and the rising gospel church of believers. The Jews boasted on their success, in that by fraud and cruelty they had destroyed him as a malefactor; the Apostles and the church with them gave testimony to his resurrection and glory in heaven. Great expectation there was, what would be the end of these things, which way the scale would turn. After a while, a visible and glorious determination was made of this controversie; God sent forth his armies and destroyed these murderers, burning up their city. Those enemies of the King which would not have him to reign over them, were brought forth and slain before his face, so were all his enemies made his footstool. I do judge that these are the enemies of Christ, and the making of them his footstool, which are peculiarly here intended; namely, the destruction of the hardned unbelieving Jews, who had obstinately rejected his ministry, and opposed it to the end. Then were those his enemies who so refused him, slain and destroyed thereon. For,

1. This description of his enemies as his enemies, peculiarly directs us to this sense, the enemies of his person, doctrine and glory, with whom he had so many contests, whose blasphemies and contradictions he underwent; they were his enemies in a peculiar manner.

2. This the word, [〈 in non-Latin alphabet 〉], expecting, better answers to, than to the other sense. For the glorious visible propagation of the gospel and kingdom of Christ thereon, began and was carried on gloriously upon and after the destruction of Jerusalem, and the church of the Jews his enemies. With reference hereunto, expectation may be no less distinctly ascribed to him, than if we extend the word to the whole time, to the end of the world.

3. The act of vengeance on these his enemies, is not said to be his own, but peculiarly assigned to God the Father, and those imployed by him. In the original promise, the words of God the Father to him are, I will make your enemies your footstool; I take it upon me, vengeance is mine, to revenge the injuries done to you, and the obstinacy of those unbelievers. Here in this place respect is had to the means that God used in the work of their destruction, which was the Roman army, by whom they were, as the footstool of Christ, absolutely trodden under his feet, with respect to this special act of God the Father; who in the execution of it, proclaims, that vengeance is his. For in the following words the Lord Christ is said only to expect it, as that wherein his own cause was vindicated, and revenged, as it were, by another hand, while he pleaded it himself in the world, by that mild and gentle means of sending his spirit to convince them of sin, righteousness and judgment.

4. This is that which the Apostle constantly threatens the obstinate Hebrews, and apostate professors of the gospel withal, throughout this Epistle, the time of their destruction being now at hand. So he does, Chap. 6. 4, 5, 6, 7, 8. In this chapter, ver. 26, 27, 28, 29, 30, 31. Where it must be spoken to.

5. This was that, [〈 in non-Latin alphabet 〉], or what remained, as to the personal ministry of Christ in this world.

The horrible destruction of the stubborn obstinate enemies of the person and office of Christ, which befell the nation of the Jews, is a standing security of the endless destruction of all who remain his obstinate adversaries.

6. I leave this interpretation of the words to the thoughts of them that are judicious, and shall open the mind of the Holy Ghost in them according to the generally received opinion of their sense. And to this end,

1. The subject spoken of is the enemies of Christ, [〈 in non-Latin alphabet 〉], his enemies. He has had many enemies ever since his exaltation, and so shall have to the consummation of all things; when they shall all of them be triumphed over. For his enemies are of two sorts. (1.) Such as are so immediately and directly to his person. (2.) Such as are so to his office, and work, with the benefits of the salvation of the church. Those of the first sort are either devils or men. All the devils are in a combination as sworn enemies to the person of Christ and his kingdom. And for men, the whole world of unbelieving Jews, Mahumetans, and Pagans, are all his enemies, and do put forth all their power in opposition to him. The enemies to his office, grace, and work and the benefits of it, are either persons or things.

(1.) The head of this opposition and enmity to his person, is Antichrist, with all his adherents; and in a special manner, all worldly power, authority and rule, acting themselves in subserviency to the Antichristian interest.

(2.) All pernicious heresies against his person and grace.

(3.) All others which make profession of the gospel, and live not as becomes the gospel, they are all enemies of Christ and his office.

The things which rise up in enmity and opposition to him, and the work of his grace, are sin, death, the grave, and hell; all these endeavour to obstruct and frustrate all the ends of Christ's mediation, and are therein his enemies.

There is the disposal of this subject, of these enemies of Christ. They shall be made his footstool, [in non-Latin alphabet], until they be put, and placed in this condition; it is a state which they would not be in, but they shall be made, put and placed in it, whether they will or no, as the word signifies. [in non-Latin alphabet]. A footstool is used in a threefold sense in the Scripture.

For the visible pledge of God's presence and his worship. God's throne, as we have showed, was represented by the ark, mercy-seat, and cherubims, in the most holy place; whereon the sanctuary itself was his footstool (1 Chronicles 28:2; Psalm 99:5; Psalm 132:7). So it is applied to God, and his presence in the Church; as the ark was his throne, so the sanctuary was his footstool.

It is applied to God and his presence in the world: so heaven above is called his throne, and this lower part of the creation is his footstool (Isaiah 66:1). In neither of these senses are the enemies of Christ to be his footstool; therefore it is taken,

For a despised, conquered condition; a state of a mean subjected people, deprived of all power and benefit, and brought into absolute subjection. In no other sense can it be applied to the enemies of Christ, as here it is. Yet does it not signify the same condition absolutely, as to all persons and things that are his enemies; for they are not of one nature, and their subjection to him is such as their natures are capable of. But these things are intended in it: (1.) The deprivation of all power, authority, and glory. They sat on thrones, but now are under the seat of him, who is the only Potentate. (2.) An utter defeat of their design, in opposing either his person, or the work of his grace in the eternal salvation of his Church. They shall not hurt or destroy no more in the mountain of the Lord. (3.) Their eternal disposal by the will of Christ, according as his glory shall be manifested therein. Sin, death, the grave, and hell, as to their opposition to the Church, shall be utterly destroyed (1 Corinthians 15:55, 56, 57), and there shall be no more death. Satan and Antichrist shall be destroyed two ways. (1.) Initially and gradually. (2.) Absolutely and completely. The first they are in all ages of the Church, from the time of Christ's glorious ascension into heaven. They were then immediately put in subjection to him, all of them, because that they should not defeat any one end of his mediation. And he makes continual instances, as he pleases, of his power over them in the visible destruction of some of his most principal and implacable enemies. And secondly, it will be complete at the last day, when all these enemies shall be utterly destroyed.

The word, [in non-Latin alphabet], until, here has respect to both these, the gradual and final destruction of all the enemies of Christ.

This, Christ is said to expect; henceforth expecting. Expectation and waiting are improperly ascribed to Christ, as they are in the Scripture to God himself, so far as they include hope or uncertainty of the event, or a desire of any thing, either as to matter, manner, or time, otherwise than as they are foreknown and determined. But it is the rest and complacency of Christ, in the faithfulness of God's promises, and his infinite wisdom, as to the season of their accomplishment, that is intended. He does not so expect these things, as though there were any thing wanting to his own blessed glory, power, or authority, until it be actually and completely finished; but, says the Apostle, as to what remains to the Lord Christ in the discharge of his office, he henceforth is no more to offer, to suffer, no more to die, no more to do any thing for the expiation of sin, or by way of sacrifice, all this being absolutely and completely perfected, he is for ever in the enjoyment of the glory that was set before him; satisfied in the promises, the power, and wisdom of God, for the complete effecting of his mediatory office, in the eternal salvation of the Church, and by the conquest and destruction of all his and their enemies in their proper times, and seasons for it. And from this interpretation of the words, we may take these observations.

It was the entrance of sin, which raised up all our enemies against us. From there took they their rise and beginning; as death, the grave, and hell: some that were friendly before, became our enemies thereon; as the law: and some that had a radical enmity, got power thereby to execute it, as the devil. The state in which we were created, was a state of universal peace; all the strife and contention rose from sin.

The Lord Christ in his ineffable love and grace put himself between us, and all our enemies; and took into his breast all their swords, wherewith they were armed against us, so they are his enemies.

The Lord Christ by the offering of himself, making peace with God, ruined all the enmity against the Church, and all the enemies of it. For all their power arose from the just displeasure of God, and the curse of his law.

It is the foundation of all consolation to the Church, that the Lord Christ, even now in heaven, takes all our enemies to be his; in whose destruction he is infinitely more concerned than we are.

Let us never esteem any thing, or any person, to be our enemy, but only so far, and in what they are the enemies of Christ.

It is our duty to conform ourselves to the Lord Christ, in a quiet expectancy of the ruin of all our spiritual adversaries.

Envy not the condition of the most proud and cruel adversaries of the Church; for they are absolutely in his power, and shall be cast under his footstool at the appointed season.