darkly and infirmly, by them all? Whatever any one stood in need of in the commonwealth of Israel, he might have it fully answered either by king, priest, or prophet. And shall we not be perfectly justified by him who is really and substantially all in one? Yea, all our defects, weaknesses, and troubles, arise from hence, that we make not our applications unto him for that assistance which he is able, ready, and willing to give unto us.

2. As we must go to him for all, so we must receive and take him for all, that he may be all and in all. We are not only to address ourselves unto him as our priest, to be interested in his sacrifice and the atonement made thereby, but as our king also, to rule us by his Spirit, and to instruct us as the apostle of our profession. To take Christ, as some do, for a prophet, the apostle of God, but not as a high priest, or a priest properly so called, is to reject the true Christ, and to frame an idol to ourselves in our own imaginations. It is the same to divide him with respect unto any of his other offices or parts of his work whatever.

The exposition of the second verse yet remaineth, which will make way for that observation which is comprehensive of the principal design of the apostle in this place. Having laid down the sum of his exhortation, by an addition of the fidelity of Christ the apostle maketh a transition to the comparing of him with Moses as to his office apostolical or legatine, as afterwards he proceeds to compare him with Aaron in his office sacerdotal.

Ver. 2.-"Being faithful to him who appointed him, even as Moses in his whole house."

Entering upon a comparison of the Lord Christ with Moses as he was the apostle of God, or one sent by him to reveal his will, he recommends him to the faith of the Hebrews under the principal qualification of a person in that office, "He was faithful." This being a term of relation, he further describes it by its respect unto God, and that act of God whereunto it answered, "To him that appointed him:" and then in general expresseth the comparison intended; 1. By naming the person with whom he compared him, "Even as Moses;" and, 2. The subject of his employment, "The whole house of God." First, The chief qualification of an apostle or ambassador is, that he be faithful. God's apostle is the chief steward or dispenser of his mysteries, and it is principally "required in stewards, that a man be found faithful," 1 Cor. iv. 2. 'Astoroλos èv oxy, an “apostle in the house" is oixóvouos, the steward and dispenser of all things in and unto the house. This, therefore, the apostle expresseth in the first place, and that absolutely and comparatively. He was "faithful," and "faithful as was Moses." His faithfulness as a high priest, and wherein that faithfulness did consist,

Πιστὸν ὄντα.

we have declared, chap. ii. 17,18. Here, though that expression, word övra, being "faithful," is annexed unto the mention of two offices, apostolical and sacerdotal, yet, as appears from the ensuing discourse, it relates only unto the former.

Now, the fidelity of a legate, ambassador, or an apostle, consists principally in the full revelation and declaration of the whole mind and will of him by whom he is sent, as to the end for which he is sent, and nothing in his name but what is so his mind and will. Thus, our apostle, to declare his faithfulness in his office apostolical, affirms that he had "kept nothing back" from them to whom he was sent, "that was profitable unto them," Acts xx. 20, nor "shunned to declare unto them all the counsel of God," verse 27.

There are two things in faithfulness;-first, trust; and, secondly, the discharge thereof. Faithfulness respects trust. Our Lord, therefore, must have a trust committed unto him, wherein he was faithful: which also he had, for it pleased the Father to lay up in him "all the treasures of wisdom and knowledge," Col. ii. 3,—to commit unto him the whole mystery of his will and grace,—and so sent him to declare himself, John i. 18; and his "name," John xvii. 6,-to make known the last full declaration of his mind and will, as to his worship, with the obedience and salvation of the church, Heb. i. 1, 2, and therewithal to " seal up vision and prophecy," Dan. ix. 24, that no new or further revelation of the will of God should ever be made or added unto what was made by him, Rev. xxii. 18, 19. Being intrusted with this work, his authority for it is proclaimed, the Father giving command from heaven unto all to "hear him,” Matt. xvii. 5, who was thus sent by him. And therein "he received from God the Father honour and glory," 2 Pet. i. 17, being declared to be that great prophet whom all were obliged to hear on pain of utter extermination, Deut. xviii. 18, 19; Acts iii. 22, 23.

This was the trust of the Lord Christ in this matter, and in the discharge hereof did his fidelity consist. And this he manifested in three things:-1. In that in this great work he sought not his own glory, but the glory of him that sent him, John viii. 50; declaring that he came not in his own, but in his Father's name, John v. 43. He turned not his message unto his own advantage, but unto the advantage or honour of him that sent him. 2. In that he declared his word or message not to be his own, that is originally or principally, but his Father's: "The word which ye hear is not mine, but the Father's which sent me," John xiv. 24. 3. In that he declared the whole will or word of God that was committed unto him, for the end mentioned: "I have given unto them the words which thou gavest me," John xvii. 8; witnessing therein a good confession, 1 Tim. vi. 13, sealing the truth with his blood, which he came into the world to bear wit33

VOL. XX.

ness unto, John xviii. 37. And greater faithfulness could not be expressed.

Secondly, This faithfulness he discharged towards "him that appointed him." The apostle mentioning the offices of Christ distinctly, addeth unto every one of them his designation or appointment to them: unto his kingly office, Heb. i. 2,—' He was appointed heir, or lord of all;' unto his sacerdotal, chap. v. 5,-'He took not on himself the office of a priest, without the call of God;' and here, as to his apostolical or prophetical office,-'He was appointed of God.' And this he doth for two ends;-first, To evidence that the Lord Christ took not any thing upon him in the house of God without call or authority; secondly, That we might see the love and care of God, even the Father, in the mediation of the Lord Christ, as appointing him to his whole office and work.

Τῷ ποιήσαντι αὐτόν.

"To him that appointed him." This appointment of Christ, or his being made the apostle of God, consists in a fivefold act of God in reference thereunto :1. In his eternal designation of him to his work and office; for as he was in general προεγνωσμένος πρὸ καταβολῆς κόσμου, 1 Pet. i. 20, "fore-ordained before the foundation of the world," so was he in particular designed of God to be his apostle for the instruction of his church, Isa. xlviii. 16; Zech. vi. 13; Prov. viii. 22–31. Hence that eternal life which he was to manifest, 1 John i. 2, and to bring to light by the gospel, 2 Tim. i. 10, is said to be "promised before the world began," Tit. i. 2, even because of this purpose of sending the Son to declare it; on which account also it is said to be with the Father before it was manifested by him, 1 John i. 2. And herein lies the foundation of the appointment of Christ unto his office.

2. In the solemn promise made from the beginning to send him for this purpose. This gave him a virtual law-constitution, whereby he became, as its prophet, the object of the church's faith and expectation. And this was included in the first promise, Gen. iii. 15. Darkness, blindness, and ignorance, being come upon us by sin, he that was to deliver us from all the effects and consequents of it must of necessity be our instructor in the light and knowledge of God. But the first open, plain expression of it by the way of promise is Deut. xviii. 18; which is confirmed by following promises innumerable. See Isa. xi. 1-5, xl. 11, xlii. 1–7, xlix. 1–4, 8, 9, lii. 15; Zech. vi. 12, 13; Mal. iii. 1–4.

3. In sending him actually into the world to be "the light of men," John i. 4, and to "manifest that eternal life which was with the Father," 1 John i. 2; to which end he furnished him with his Spirit and all the gifts thereof in all fulness, for the discharge of his office, Isa. xi. 2, 3, lxi. 1-3. For to this end he received not

the Spirit by measure, John iii. 34, but was "anointed with the oil of gladness above his fellows," Heb. i. 9; of which unction we have treated at large before.

4. In the declaration he made of him to be his apostle and ambassador by a visible sign. This was done in the descending of the Holy Ghost upon him in the likeness of a dove, John i. 32, 33.

And herewithal did God commit his charge and trust unto him, which he was to keep and preserve, Zech. vi. 12, 13. Being thus sent by the Lord of hosts, Zech. ii. 8, and therein clothed with his name, authority, and majesty, Mic. v. 4, he acted in all things as his legate and apostle,-by his commission and authority, in his name, and unto his glory.

5. Lastly, Unto these acts of his appointment God added his command, and published it from heaven unto all, to hear and obey him, as the great teacher sent from God, as his apostle, speaking in his name, Matt. xvii. 5.

By these means was the Lord Christ appointed to be the apostle of God; and "he was faithful unto him that appointed him," as hath been declared.

Ως καὶ Μωυσῆς.

Thirdly, "As was Moses in his whole house." The last thing in these words is the further assertion of the fidelity of Christ by a comparison with Moses, who was "faithful in his whole house." We observed before, that it is not evident unto whom these words are immediately applied. But whomsoever they have respect unto, they belong also to the other; for the one as well as the other was faithful in the whole house of God. But the apostle seems directly to express the words used by God himself concerning Moses, Num. xii. 7: "In totâ domo

meâ fidelis ipse;"-"He is faithful in all my house." And they are therefore here firstly intended of him. Three things are, then, considerable in these words: 1. The commendation of Moses,-he was "faithful." 2. The extent of his faithfulness,-it was "in all the house of God;" both which are expressed in the words. 3. The comparison implied between Christ and him.

1. "Moses was 12, "faithful." It is true, he failed personally in his faith, and was charged of God that he believed him not, Num. xx. 12; but this was in respect of his own faith in one particular, and is no impeachment of his faithfulness in the especial office intended. As he was the apostle, the ambassador of God, to reveal his mind and institute his worship, he was universally faithful; for he declared and did all things according to his will and appointment, by the testimony of God himself, Exod. xl. 16, "According to all that the LORD commanded him, so did he." He withheld nothing of what God revealed or commanded, nor did he add any thing thereunto; and herein did his faithfulness consist.

Εν ὅλῳ τῷ οἴκῳ.

2. The extent of his faithfulness was in "the whole house of God," —ἐν ὅλῳ τῷ οἴκῳ: that is, saith Chrysostom, ἐν ὅλῳ τῷ ha," in the whole people." "In his house;" that is, in his household, his family: Acts ii. 36, 'Arpaλãs yivwoxéro mas oixos 'Iopanλ-"Let the whole house of Israel know;" that is, the whole family, the posterity of Jacob, or Israel. See "house” for "household," Acts xvi. 15; 1 Cor. i. 16; 2 Tim. i. 16. The "house of God," then, is his household, his family, his church; called his "house,"―(1.) By way of appropriation; his lot, his portion, as a man's house is to him. Deut. xxxii. 9, "The LORD's portion is his people; Jacob is the lot of his inheritance." (2.) Because of his inhabitation. He dwells in his church by his especial and glorious presence, as a man in his own house, Rev. xxi. 3. Both which are springs of care, love, and delight. In this house was Moses faithful. And this commendation of Moses is on all occasions celebrated by the Jews. So they do in their hymns in the rituals of the Sabbath, in

כי עבד נאמן קראתלו כליל תפארת בראשו נתת בעמדו ,49 .Machzor, part, i, fol Thou-;לפניך על הר סיני ושני לוחות אבנים הוריד בידו וכתוב בה שמירת שבת

calledst him thy faithful servant; and didst put a glorious crown on his head, when he stood before thee in mount Sinai, and brought down the two tables of stone, wherein was written the observation of the Sabbath," etc.

3. As to the comparison in these words, "as Moses," we may consider,

(1.) That the apostle was now entering upon the greatest strength of the Hebrews, and that wherein they were most warily and tenderly to be dealt withal; for although they would allow that the angels were in some respect above Moses, yet they adhered unto their old institutions principally on his account, as one who was so eminently testified unto by God himself. He was the visible internuncius and mediator between God and their forefathers when their church-state was erected, and they were brought into the enjoyment of those privileges wherein they were exalted above all the nations of the world. The apostle, therefore, deals not with them in this matter directly until he had made such a declaration of the person of Christ, and proved him to be so incomparably exalted above the angels, that they could not be justly prejudiced if he preferred him before Moses also; and which that he should do was of indispensable necessity unto his design.

(2.) That whereas, treating concerning the angels, he urgeth those testimonies concerning them which respect their service and subjection, coming to speak of Moses, he produceth the highest and most honourable testimony that is given concerning him in the whole Scripture. And hereby he both at once grants all that they had to plead concerning him in this matter, and removes all suspi