And from Jesus Christ
Who, though the second Person in the Trinity, is mentioned last,
because many things were to be said of him; and who is described
in all his offices: in his prophetic office,
the faithful witness;
as he is of his Father, of his mind and will, with respect to
doctrine and worship; of his truth and faithfulness in his
promises; and of his love, grace, and mercy, to his chosen; and
of himself, of his true deity, proper sonship, and perfect
equality with the Father; of his Messiahship, and of salvation
through his obedience, sufferings, and death; and of all truth in
general, to which he has bore a faithful testimony several ways,
in his ministry, by his miracles, at his death, and by the
shedding of his blood to seal it; by his Spirit since, and by the
ministers of his word: he is described in his priestly office by
the first begotten of the dead:
being the first that rose from the dead by his own power, and to
an immortal life; for though some few were raised before him, yet
not by themselves, nor to live for ever, but to die again.
Moreover, he is the firstfruits of the resurrection, the pledge
and earnest of it, as well as the efficient cause and exemplar of
it. This character supposes that he died, as he did, for the sins
of his people; and that he rose again from the dead, as he did,
for their justification; and that he rose first as their head and
representative, and opened the way of life for them. And he is
described in his kingly office, for it follows,
and the Prince of the kings of the earth:
which is not to be understood figuratively of the saints, who
have power over sin, Satan, and the world, through the
efficacious grace of Christ, and of whom he is Prince or King;
but literally of the kings and princes of this world, over whom
Christ is King and Lord, who receive their crowns and kingdoms
from him, and rule by him, and are accountable to him, as they
one day must be. Next follows a doxology, or an ascription of
glory to him,
unto him that hath loved us;
his own, his people, his church, his chosen, and who are given
him by his Father; these he has loved with an everlasting and
unchangeable love, with a love of complacency and delight, which
passes knowledge, and will never end: and which he has shown in
espousing their persons, undertaking their cause, assuming their
nature, and in nothing more than in giving himself for them as a
propitiatory sacrifice, or in dying and shedding his precious
blood for them, as is next expressed:
and washed us from our sins in his own blood;
which shows that these persons were loved before washed; they
were not first washed, and then loved, but first loved, and then
washed. Love was the cause of washing, and not washing the cause
of love; hence it appears that they were in themselves filthy,
and unclean through sin; and that they could not cleanse
themselves by anything they could do; and that such was the love
of Christ to them, that he shed his precious blood for them,
which is a fountain opened, to wash in for sin, and which
cleanses from all sin. This is to be understood, not of the
sanctification of their natures, which is the work of the Spirit,
but of atonement for their sins, and justification from them by
the blood of Christ, whereby they are so removed, that they are
all fair, and without spot. It is afterwards said, that these
same persons are made priests; and it may be observed, that the
priests were always washed, before they performed their service,
as such {n}. The Alexandrian copy and the Syriac and Arabic
versions read, "and hath loosed us from our sins in", or "by his
blood"; that is, from the guilt of them, which was bound upon
them.