Access to God’s presence was limited under the old covenant. Only the high priest could pass through the curtain that closed the entrance to the Most Holy Place, and then only at certain times and under strict conditions. But now that Christ, by his death, has atoned for sin and opened the way to God, all God’s people are able to come before him. They can do so confidently, yet with the reverence and purity that the old ceremonies symbolized (19-22). To fight against the tendency to lose heart, they must trust firmly in God’s promises, help each other in everyday affairs, and meet regularly to encourage each other in the faith (23-25).
Warning against turning back (10:26-39)
Those who are tempted to go back to Judaism are reminded that apart from Christ’s work there is no way of salvation. If they reject him, they can expect only judgment (26-27). Even under the old covenant rebellion met with death. How much worse will be the punishment of those who have experienced the grace of God through Christ, yet deliberately reject and disown it (28-31).
The writer encourages his readers not to forsake Christ, by reminding them of what they have suffered for his sake. They have persevered through insults, violence, imprisonments and robberies, because of their confidence of a lasting reward (32-35). Endurance is essential, since there must always be some waiting time before a promise can be fulfilled. For Christians the promised reward will be at Christ’s return, when he judges between those who persevere in faith and those who turn back (36-39).
1. For the Law having a shadow, etc. He has borrowed this similitude from the pictorial art; for a shadow here is in a sense different from what it has in Col 2:17; where he calls the ancient rites or ceremonies shadows, because they did not possess the real substance of what they represented. But he now says that they were like rude lineaments, which shadow forth the perfect picture; for painters, before they introduce the living colors by the pencil, are wont to mark out the outlines of what they intend to represent. This indistinct representation is called by the Greeksσκιαγραφία, which you might call in Latin, “umbratilem “, shadowy. The Greeks had also theεἰκὼν, the full likeness. Hence also “eiconia” are called images (imagines ) in Latin, which represent to the life the form of men or of animals or of places.
The difference then which the Apostle makes between the Law and the Gospel is this, — that under the Law was shadowed forth only in rude and imperfect lines what is under the Gospel set forth in living colors and graphically distinct. He thus confirms again what he had previously said, that the Law was not useless, nor its ceremonies unprofitable. For though there was not in them the image of heavenly things, finished, as they say, by the last touch of the artist; yet the representation, such as it was, was of no small benefit to the fathers; but still our condition is much more favorable. We must however observe, that the things which were shown to them at a distance are the same with those which are now set before our eyes. Hence to both the same Christ is exhibited, the same righteousness, sanctification, and salvation; and the difference only is in the manner of painting or setting them forth.
Of good things to come, etc. These, I think, are eternal things. I indeed allow that the kingdom of Christ, which is now present with us, was formerly announced as future; but the Apostle’s words mean that we have a lively image of future blessings. He then understands that spiritual pattern, the full fruition of which is deferred to the resurrection and the future world. At the same time I confess again that these good things began to be revealed at the beginning of the kingdom of Christ; but what he now treats of is this, that they are not only future blessings as to the Old Testament, but also with respect to us, who still hope for them.
Which they offered year by year, etc. He speaks especially of the yearly sacrifice, mentioned in Lev 16:1, though all the sacrifices are here included under one kind. Now he reasons thus: When there is no longer any consciousness of sin, there is then no need of sacrifice; but under the Law the offering of the same sacrifice was often repeated; then no satisfaction was given to God, nor was guilt removed nor were consciences appeased; were it otherwise there would have been made an end of sacrificing. We must further carefully observe, that he calls those the same sacrifices which were appointed for a similar purpose; for a better notion may be formed of them by the design for which God instituted them, than by the different beasts which were offered.
And this one thing is abundantly sufficient to confute and expose the subtlety of the Papists, by which they seem to themselves ingeniously to evade an absurdity in defending the sacrifice of the mass; for when it is objected to them that the repetition of the sacrifice is superfluous, since the virtue of that sacrifice which Christ offered is perpetual, they immediately reply that the sacrifice in the mass is not different but the same. This is their answer. But what, on the contrary, does the Apostle say? He expressly denies that the sacrifice which is repeatedly offered, though the same, is efficacious or capable of making an atonement. Now, though the Papists should cry out a thousand times that the sacrifice which Christ once offered is the same with, and not different from what they make daily, I shall still always contend, according to the express words of the Apostle, that since the offerings of Christ availed to pacify God, not only an end was put to former sacrifices, but that it is also impious to repeat the sacrifice. It is hence quite evident that the offering of Christ in the mass is sacrilegious. (164)
(164) No remark is made on the second verse. Doddridge and Beza read the first clause without negativeοὐκ and not as a question, according to the Vulg. And the Syr. Versions, “Otherwise they would have ceased to be offered.” Most MSS. favor our present reading. There is no real difference in the meaning.
The words, “no more conscience of sins,” are rendered by Beza, “no more conscious of sins;” by Doddridge, “no more consciousness of sins;” and by Stuart, “no longer conscious of sins.” The true meaning is no doubt thus conveyed. We meet with two other instances of conscience, συνειδήσης, being followed by what may be called the genitive case of the object, “conscience of the idol,” i.e., as to the idol, 1. o 8:7, — “conscience of God,” i.e., as to God, or towards God, 1. e 2:19. And here, “conscience of sins,” must mean conscience with reference to sins, i.e., conviction of sins, a conscience apprehensive of what sins deserve. It is a word, says Parkhurst, which “is rarely found in the ancient heathen writers;” but it occurs often in the New Testament, though not but once in the Sept., Ecc 10:20. Its common meaning is conscience, and not consciousness, though it may be so rendered here, consistently with the real meaning of the passage. Michaelis in his Introduction to the New Testament, is referred to by Parkhurst, as having produced two instances, one from Philo, and the other from Diod. Siculus, in which it means “consciousness.” — Ed
3. A remembrance again, etc. Though the Gospel is a message of reconciliation with God, yet it is necessary that we should daily remember our sins; but what the Apostle means is, that sins were brought to remembrance that guilt might be removed by the means of the sacrifice then offered. It is not, then, any kind of remembrance that is here meant, but that which might lead to such a confession of guilt before God, as rendered a sacrifice necessary for its removal.
Such is the sacrifice of the mass with the Papists; for they pretend that by it the grace of God is applied to us in order that sins may be blotted out. But since the Apostle concludes that the sacrifices of the Law were weak, because they were every year repeated in order to obtain pardon, for the very same reason it may be concluded that the sacrifice of Christ was weak, if it must be daily offered, in order that its virtue may be applied to us. With whatever masks, then, they may cover their mass, they can never escape the charge of an atrocious blasphemy against Christ.
4. For it is not possible, etc. He confirms the former sentiment with the same reason which he had adduced before, that the blood of beasts could not cleanse souls from sin. The Jews, indeed, had in this a symbol and a pledge of the real cleansing; but it was with reference to another, even as the blood of the calf represented the blood of Christ. But the Apostle is speaking here of the efficacy of the blood of beasts in itself. He therefore justly takes away from it the power of cleansing. There is also to be understood a contrast which is not expressed, as though he had said, “It is no wonder that the ancient sacrifices were insufficient, so that they were to be offered continually, for they had nothing in them but the blood of beasts, which could not reach the conscience; but far otherwise is the power of Christ’s blood: It is not then right to measure the offering which he has made by the former sacrifices.”
5. Wherefore, when he cometh, etc. This entering into the world was the manifestation of Christ in the flesh; for when he put on man’s nature that he might be a Redeemer to the world and appeared to men, he is said to have then come into the world, as elsewhere he is said to have descended from heaven. (Joh 6:41.) And yet the Psa 41:6, which he quotes, seems to be improperly applied to Christ, for what is found there by no means suits his character, such as, “My iniquities have laid hold on me,” except we consider that Christ willingly took on himself the sins of his members. The whole of what is said, no doubt, rightly accords with David; but as it is well known that David was a type of Christ, there is nothing unreasonable in transferring to Christ what David declared respecting himself, and especially when mention is made of abolishing the ceremonies of the Law, as the case is in this passage. Yet all do not consider that the words have this meaning, for they think that sacrifices are not here expressly repudiated, but that the superstitious notion which had generally prevailed, that the whole worship of God consisted in them, is what is condemned; and if it be so, it may be said that this testimony has little to do with the present question. It behaves us, then, to examine this passage more minutely, that it may appear evident whether the apostle has fitly adduced it.
Everywhere in the Prophets sentences of this kind occur, that sacrifices do not please God, that they are not required by him, that he sets no value on them; nay, on the contrary, that they are an abomination to him. But then the blame was not in the sacrifices themselves, but what was adventitious to them was referred to; for as hypocrites, while obstinate in their impiety, still sought to pacify God with sacrifices, they were in this manner reproved. The Prophets, then, rejected sacrifices, not as they were instituted by God, but as they were vitiated by wicked men, and profaned through unclean consciences. But here the reason is different, for he is not condemning sacrifices offered in hypocrisy, or otherwise not rightly performed through the depravity and wickedness of men; but he denies that they are required of the faithful and sincere worshippers of God; for he speaks of himself who offered them with a clean heart and pure hands, and yet he says that they did not please God.
Were any one to except and say that they were not accepted on their own account or for their own worthiness, but for the sake of something else, I should still say that unsuitable to this place is an argument of this kind; for then would men be called back to spiritual worship, when ascribing too much to external ceremonies; then the Holy Spirit would be considered as declaring that ceremonies are nothing with God, when by men’s error they are too highly exalted.
David, being under the Law, ought not surely to have neglected the rite of sacrificing. He ought, I allow, to have worshipped God with sincerity of heart; but it was not lawful for him to omit what God had commanded, and he had the command to sacrifice in common with all the rest. We hence conclude that he looked farther than to his own age, when he said, Sacrifice thou wouldest not. It was, indeed, in some respects true, even in David’s time, that God regarded not sacrifices; but as they were yet all held under the yoke of the schoolmaster, David could not perform the worship of God in a complete manner, unless when clothed, so to speak, in a form of this kind. We must, then, necessarily come to the kingdom of Christ, in order that the truth of God’s unwillingness to receive sacrifice may fully appear. There is a similar passage in Psa 16:10, “Thou wilt not suffer thine holy one to see corruption;” for though God delivered David for a time from corruption, yet this was not fully accomplished except in Christ.
There is no small importance in this, that when he professes that he would do the will of God, he assigns no place to sacrifices; for we hence conclude that without them there may be a perfect obedience to God, which could not be true were not the Law annulled. I do not, however, deny but that David in this place, as well as in Psa 51:16, so extenuated external sacrifices as to prefer to them that which is the main thing; but there is no doubt but that in both places he cast his eyes on the kingdom of Christ. And thus the Apostle is a witness, that Christ is justly introduced as the speaker in this Psalm, in which not even the lowest place among God’s commandments is allowed to sacrifices, which God had yet strictly required under the Law.
But a body hast thou prepared me, etc. The words of David are different, “An ear hast thou bored for me,” a phrase which some think has been borrowed from an ancient rite or custom of the Law, (Exo 21:6;) for if any one set no value on the liberty granted at the jubilee, and wished to be under perpetual servitude, his ear was bored with an awl. The meaning, as they thinks was this, “Thou shalt have me, O Lord, as a servant forever.” I, however, take another view, regarding it as intimating docility and obedience; for we are deaf until God opens our ears, that is, until he corrects the stubbornness that cleaves to us. There is at the same time an implied contrast between the promiscuous and vulgar mass, (to whom the sacrifices were like phantoms without any power,) and David, to whom God had discovered their spiritual and legitimate use and application.
But the Apostle followed the Greek translators when he said, “A body hast thou prepared;” for in quoting these words the Apostles were not so scrupulous, provided they perverted not Scripture to their own purpose. We must always have a regard to the end for which they quote passages, for they are very careful as to the main object, so as not to turn Scripture to another meaning; but as to words and other things, which bear not on the subject in hand, they use great freedom. (165)
(165) This is no doubt true; but here the identity of meaning is difficult to be made out. See Appendix I 2. — Ed.
7. In the volume or chapter of the book, etc. Volume is properly the meaning of the Hebrew word; for we know that books were formerly rolled up in the form of a cylinder. There is also nothing unreasonable in understanding book as meaning the Law, which prescribes to all God’s children the rule of a holy life; though it seems to me a more suitable view to consider him as saying, that he deemed himself to be in the catalogue of those who render themselves obedient to God. The Law, indeed, bids us all to obey God; but David means, that he was numbered among those who are called to obey God; and then he testifies that he obeyed his vocation, by adding, I come to do thy will; and this peculiarly belongs to Christ. For though all the saints aspire after the righteousness of God, yet it is Christ alone who was fully competent to do God’s will.
This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience for this end, that all who are his may contend with one another in imitating him, that they may together respond to the call of God, and that their life may exemplify this saying, Lo, I come. To the same purpose is what follows, It is written, that is, that we should do the will of God, according to what is said elsewhere, that the end of our election is, to be holy and unblamable in his sight. (Col 1:22.)
9. He taketh away, etc. See now why and for what purpose this passage was quoted, even that we may know that the full and perfect righteousness under the kingdom of Christ stands in no need of the sacrifices of the Law; for when they are removed, the will of God is set up as a perfect rule. It hence follows, that the sacrifices of beasts were to be removed by the priesthood of Christ, as they had nothing in common with it. For there was no reason, as we have said, for him to reject the sacrifices on account of an accidental blame; for he is not dealing with hypocrites, nor does he condemn the superstition of perverted worship; but he denies that the usual sacrifices are required of a pious man rightly instructed, and he testifies that without sacrifices God is fully and perfectly obeyed.
10. By the which will, etc. After having accommodated to his subject David’s testimony, he now takes the occasion to turn some of the words to his own purpose, but more for the sake of ornament than of explanation. David professed, not so much in his own person as in that of Christ, that he was ready to do the will of God. This is to be extended to all the members of Christ; for Paul’s doctrine is general, when he says, “This is the will of God, even your sanctification, that every one of you abstain from uncleanness”. (1. h 4:3.) But as it was a supereminent example of obedience in Christ to offer himself to the death of the cross, and as it was for this especially that he put on the form of a servant, the Apostle says, that Christ by offering himself fulfilled the command of his Father, and that we have been thus sanctified. (166) When he adds, through the offering of the body, etc., he alludes to that part of the Psalm, where he says, “A body hast thou prepared for me,” at least as it is found in Greek. He thus intimates that Christ found in himself what could appease God, so that he had no need of external aids. For if the Levitical priests had a fit body, the sacrifices of beasts would have been superfluous. But Christ alone was sufficient, and was by himself capable of performing whatever God required.
(166) “Sanctified,” here, as in Heb 2:11, includes the idea of expiation; it is to be sanctified, or cleansed from guilt, rather than from pollution, because it is said to be by the offering of the body of Christ, which was especially an expiation for sins, as it appears from what follows; and the main object of the quotation afterwards made was to show that by his death remission of sins is obtained.
“By the which will,” or, by which will, is commonly taken to mean, “By the accomplishing of which will;” orἐν̀ may be taken as in Heb 4:11, in the sense ofκατὰ, “according to which will we are cleansed (that is, from guilt) through the offering of the body of Christ once made.”
“Will” here does not mean the act of willing, but the object of the will, that which God wills, approves and is pleased with, and is set in opposition to the legal sacrifices. And as there is aοἱ in many good copies after ἐσμὲν, some have rendered the verse thus, “By which will we are cleansed who are cleansed by the offering of the body of Christ once made.” Thus “the will,” or what pleased God, is first opposed to the sacrifices, and then identified with the offering of Christ’s body. — Ed
11. And every priest, etc. Here is the conclusion of the whole argument, — that the practice of daily sacrificing is inconsistent with and wholly foreign to the priesthood of Christ; and that hence after his coming the Levitical priests whose custom and settled practice was daily to offer, were deposed from their office; for the character of things which are contrary is, that when one thing is set up, the other falls to the ground. He has hitherto labored enough, and more than enough, in defending the priesthood of Christ; the conclusion then is, that the ancient priesthood, which is inconsistent with this, has ceased; for all the saints find a full consecration in the one offering of Christ. At the same time the wordτετελείωκεν, which I render “has consecrated,” may yet be rendered “has perfected;” but I prefer the former meaning, because he treats here of sacred things. (167)
By saying, them who are sanctified, he includes all the children of God; and he reminds us that the grace of sanctification is sought elsewhere in vain.
But lest men should imagine that Christ is now idle in heaven, he repeats again that he sat down at God’s right hand; by which phrase is denoted, as we have seen elsewhere, his dominion and power. There is therefore no reason for us to fear, that he will suffer the efficacy of his death to be destroyed or to lie buried; for he lives for this end, that by his power he may fill heaven and earth. He then reminds us in the words of the Psalm how long this state of things is to be, even until Christ shall lay prostrate all his enemies. If then our faith seeks Christ sitting on God’s right hand, and recumbs quietly on him as there sitting, we shall at length enjoy the fruit of his victory; yea, when our foes, Satan, sin, death, and the whole world are vanquished, and when corruption of our flesh is cast off, we shall triumph for ever together with our head.
(167) See Appendix K 2.
15. The Holy Ghost also is a witness, etc. (168) This testimony from Jeremiah is not adduced the second time without reason or superfluously. He quoted it before for a different purpose, even to show that it was necessary for the Old Testament to be abrogated, because another, a new one, had been promised, and for this end, to amend the weakness of the old. (169) But he has now another thing in view; for he takes his stand on these words alone, Their iniquities will I remember no more; and hence he concludes, that there is no more need of a sacrifice since sins are blotted out. (170)
This inference may indeed seem not to be well founded; for though formerly there were innumerable promises as to the remission of sins under the Law and in the prophets, yet the Church ceased not to offer sacrifices; hence remission of sins does not exclude sacrifices. But if you consider each particular more closely, you will find that the fathers also had the same promises as to the remission of sins, under the Law, as we have at this day; relying on them, they called on God, and rejoiced in the pardon they obtained. And yet the Prophet, as though he had adduced something new and unheard of before, promises that there would be no remembrance of sins before God under the new covenant. Hence we may conclude, that sins are now remitted in a way different from what they were formerly; but this difference is not in the promise, nor in faith, but in the very price by which remissions is procured. God then does not now remember sins, because an expiation has been made once for all; otherwise what is said by the Prophet would have been to no purpose, that the benefit of the New Testament was to be this — that God would no more remember sins.
Now, since we have come to the close of the discussion respecting the priesthood of Christ, readers must be brief reminded, that the sacrifices of the Law are not more effectually proved here to have been abolished, than the sacrifice of the mass practiced by the Papists is proved to be a vain fiction.
They maintain that their mass is a sacrifice for expiating the sins of the living and of the dead; but the Apostle denies that there is now any place for a sacrifice, even since the time in which the prophecy of Jeremiah has been fulfilled.
They try to make an evasion by saying, that it is not a new sacrifice, or different from that of Christ, but the same; on the contrary, the Apostle contends that the same sacrifice ought not to be repeated, and declares that Christ’s sacrifice is only one, and that it was offered for all; and, further, he often claims for Christ alone the honor of being a priest, so that no one was fit to offer him but himself alone.
The Papists have another evasion, and call their sacrifice bloodless; but the Apostle affirms it as a truth without exception, that death is necessary in order to make a sacrifice.
The Papists attempt to evade again by saying, that the mass is the application of the one sacrifice which Christ has made; but the Apostle teaches us on the contrary, that the sacrifices of the Law were abolished by Christ’s death for this reason, because in them a remembrance of sins was made; it hence appears evident, that this kind of application which they have devised has ceased.
In short, let the Papists twist themselves into any forms they please, they can never escape from the plain arguments of the Apostle, by which it appears clear that their mass abounds in impieties; for first, according to the Apostle’s testimony, Christ alone was fit to offer himself; in the mass he is offered by other hands; — secondly, the Apostle asserts that Christ’s sacrifice was not only one, but was also once offered, so that it is impious to repeat it; but in the mass, however they may prate about the sacrifice, yet it is evidently made every day, and they themselves confess it; — thirdly, the Apostle acknowledges no sacrifice without blood and death; they then chatter in vain, that the sacrifice they offer is bloodless; — fourthly, the Apostle in speaking of obtaining pardon for sins, bids us to flee to that one sacrifice which Christ offered on the cross, and makes this distinction between us and the fathers, that the rite of continually sacrificing was done away by the coming of Christ; but the Papists, in order to make the death of Christ efficacious, require daily applications by means of a sacrifice; so that they calling themselves Christians, differ nothing from the Jews except in the external symbol.
(168) “Now testify to us does also the Holy Spirit;” such may be the rendering of the words. Theδὲ is translated “And,” by Macknight, and “Morever,” by Stuart, but “Now” seems the most suitable. — Ed
(169) The quotation as made here affords a remarkable instance of what Calvin has previously said, that the Apostles were not very scrupulous in the use of words, but attended to the meaning. The words have been before quoted in Heb 8:10. There we have “into their mind— καρδίας, ” here, “into their minds— διανοιῶν; ” and in Heb 8:12. in chapter 8, and Heb 10:17. in this chapter, are in words wholly different, though in meaning essentially the same. We need not wonder then that there is sometimes a variety in quotations made from the Old Testament, since the Apostle varies in a quotation when given the second time by himself. — Ed
(170) This quotation clearly shows the meaning of the word “sanctified.” The sanctified, or those atoned for, or expiated, were made perfect by having their sins perfectly and completely forgiven them. The sufficiently of Christ’s sacrifice for taking away sins, for a full and complete remission, is the subject throughout, and not the effect of that sacrifice in the work of sanctification. The chapter begins with sins as to the conscience; and here the words of Jeremiah are referred to, not for the purpose of showing that the new covenant provides for the renovation of the heart, (though it includes that too.) but of proving that it secures the free and full remission of sins, procured, as stated before, by the one sacrifice of Christ, once offered and perpetually efficacious. — Ed.
19. Having therefore, brethren, etc. He states the conclusion or the sum of his previous doctrine, to which he then fitly subjoins a serious exhortation, and denounces a severe threatening on those who had renounced the grace of Christ. Now, the sum of what he had said is, that all the ceremonies by which an access under the Law was open to the sanctuary, have their real fulfillment in Christ, so that to him who has Christ, the use of them is superfluous and useless To set this forth more fully, he allegorically describes the access which Christ has opened to us; for he compares heaven to the old sanctuary, and sets forth the things which have been spiritually accomplished in Christ in typical expressions. Allegories do indeed sometimes obscure rather than illustrate a subject; but when the Apostle transfers to Christ the ancient figures of the Law, there is no small elegance in what he says, and no small light is attained; and he did this, that we may recognize as now really exhibited in him whatever the Law shadowed forth. But as there is great weight almost in every word, so we must remember that there is here to be understood a contrast, — the truth or reality as seen in Christ, and the abolition of the ancient types.
He says first, that we have boldness to enter into the holiest. This privilege was never granted to the fathers under the Law, for the people were forbidden to enter the visible sanctuary, though the high priest bore the names of the tribes on his shoulders, and twelve stones as a memorial of them on his breast. But now the case is very different, for not only symbolically, but in reality an entrance into heaven is made open to us through the favor of Christ, for he has made us a royal priesthood. (171)
He adds, by the blood of Jesus, because the door of the sanctuary was not opened for the periodical entrance of the high priest, except through the intervention of blood. But he afterwards marks the difference between this blood and that of beasts; for the blood of beasts, as it soon turns to corruption, could not long retain its efficacy; but the blood of Christ, which is subject to no corruption, but flows ever as a pure stream, is sufficient for us even to the end of the world. It is no wonder that beasts slain in sacrifice had no power to quicken, as they were dead; but Christ who arose from the dead to bestow life on us, communicates his own life to us. It is a perpetual consecration of the way, because the blood of Christ is always in a manner distilling before the presence of the Father, in order to irrigate heaven and earth.
(171) Macknight makes this “entrance” to be death! As though the Apostle was speaking of what was future, while in Heb 10:22, with which the contents of this verse and the following are connected, he says, “let us draw near;” that is, we who have this entrance, even “the new and living way.” Possessing such a privilege, they were to draw nigh. It is clearly an entrance and a way which believers now possess. — Ed.
20. Through the veil, etc. As the veil covered the recesses of the sanctuary and yet afforded entrance there, so the divinity, though hid in the flesh of Christ, yet leads us even into heaven; nor can any one find God except he to whom the man Christ becomes the door and the way. Thus we are reminded, that Christ’s glory is not to be estimated according to the external appearance of his flesh; nor is his flesh to be despised, because it conceals as a veil the majesty of God, while it is also that which conducts us to the enjoyment of all the good things of God.
21. And having a high priest, etc. Whatever he has previously said of the abrogation of the ancient priesthood, it behaves us now to bear in mind, for Christ could not be a priest without having the former priests divested of their office, as it was another order. He then intimates that all those things which Christ had changed at his coming ought to be relinquished; and God has set him over his whole house for this end, — that every one who seeks a place in the Church, may submit to Christ and choose him, and no other, as his leader and ruler. (172)
(172) See Appendix L 2.
22. Let us draw near with a true heart, etc. As he shows that in Christ and his sacrifice there is nothing but what is spiritual or heavenly, so he would have what we bring on our part to correspond. The Jews formerly cleansed themselves by various washings to prepare themselves for the service of God. It is no wonder that the rites for cleansing were carnal, since the worship of God itself, involved in shadows, as yet partook in a manner of what was carnal. For the priest, being a mortal, was chosen from among sinners to perform for a time sacred things; he was, indeed, adorned with precious vestments, but yet they were those of this world, that he might stand in the presence of God; he only came near the work of the covenant; and to sanctify his entrance, he borrowed for a sacrifice a brute animal either from herd or the flock. But in Christ all these things are far superior; He himself is not only pure and innocent, but is also the fountain of all holiness and righteousness, and was constituted a priest by a heavenly oracle, not for the short period of a mortal life, but perpetually. To sanction his appointment an oath was interposed. He came forth adorned with all the gifts of the Holy Spirit in the highest perfection; he propitiated God by his own blood, and reconciled him to men; he ascended up above all the heavens to appear before God as our Mediator.
Now, on our part, nothing is to be brought but what corresponds with all this, as there ought to be a mutual agreement or concord between the priest and the people. Away then with all the external washings of the flesh, and cease let the whole apparatus of ceremonies; for the Apostle sets a true heart, and the certainty of faith, and a cleansing from all vices, in opposition to these external rites. And hence we learn what must be the frame of our minds in order that we may enjoy the benefits conferred by Christ; for there is no coming to him without an upright or a true heart, and a sure faith, and a pure conscience.
Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. (173) By the term full assurance, πληροφορία the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed and unhesitating conviction. Thesprinkling of the heart from an evil conscience takes place, either when we are, by obtaining pardon, deemed pure before God, or when the heart, cleansed from all corrupt affections, is not stimulated by the goads of the flesh. I am disposed to include both these things. (174) What follows, our bodies washed with pure water, is generally understood of baptism; but it seems to me more probable that the Apostle alludes to the ancient ceremonies of the Law; and so by water he designates the Spirit of God, according to what is said by Ezekiel, “I will sprinkle clean water upon you.” (Eze 36:25.) The meaning is, that we are made partakers of Christ, if we come to him, sanctified in body and soul; and yet that this sanctification is not what consists in a visible parade of ceremonies, but that it is from faith, pure conscience, and that cleanness of soul and body which flows from, and is effected by, the Spirit of God. So Paul exhorts the faithful to cleanse themselves from all filthiness of flesh and spirit, since they had been adopted by God as his children. (175) (2. o 7:1.)
(173) This true, sincere, or upright heart, freed from vice and pollution, was symbolized by the washing at the end of the verse. Without washing the priests were not allowed to minister, and were threatened with death, Exo 30:19; and when any of them touched an unclean thing, he was not allowed to eat of holy things until he washed himself, see Lev 22:6. Washing the body was a most important thing, as it symbolized the inward washing of the heart, which alone makes us true, or sincere, or faithful to God.
We have here two things — a sincere heart, and assurance of faith: the last is then set forth by sprinkling, a word borrowed for Levitical rites; and the first by the washing of the body as under the law. — Ed.
(174)Πονηρὸς means רע in Hebrew, the evil of sin wicked, and also the effect of sin, miserable It seems to be in the latter sense here; a miserable conscience is one oppressed with guilt. So Grotius and Stuart regard the meaning. It is the same as “consciousness of sin” in verse 2. What seems to be meant is an accusing or guilty conscience, laboring under the pressure of conscious sin. But Doddridge and Scott, like Calvin, combine the two ideas of guilt and pollution; though washing, afterwards mentioned, appears more appropriately to refer to the latter; and forgiveness is what is most commonly connected with the blood of Christ. — Ed
(175) See Appendix M 2.
23. Let us hold fast, etc. As he exhorts here the Jews to persevere, he mentions hope rather than faith; for as hope is born of faith, so it is fed and sustained by it to the last. He requires also profession or confession, for it is not true faith except it shows itself before men. And he seems indirectly to touch the dissimulation of those who paid too much attention, in order to please their own nation, to the ceremonies of the Law. He therefore bids them not only to believe with the heart, but also to show and to profess how much they honored Christ.
But we ought carefully to notice the reason which he subjoins, for he is faithful that promised. For we hence first learn, that our faith rests on this foundation, that God is true, that is, true to his promise, which his word contains; for that we may believe, the voice or word of God must precede; but it is not every kind of word that is capable of producing faith; a promise alone is that on which faith recumbs. And so from this passage we may learn the mutual relation between the faith of men and the promise of God; for except God promises, no one can believe. (176)
(176) Our version has “faith,” but it should be “hope,” as found in almost all copies. “Profession of hope” is a Hebraism for professed hope, or the hope we profess. He mentioned “faith” in the preceding verse, and now “hope” as being its daughter, and as that which especially sustained them under their trials. — Ed.
24. And let us consider one another, etc. I doubt not but that he addresses the Jews especially in this exhortation. It is wellknown how great was the arrogance of that nation; being the posterity of Abraham, they boasted that they alone, to the exclusion of all others, had been chosen by the Lord to inherit the covenant of eternal life. Inflated by such a privilege, they despised other nations, and wished to be thought as being alone in the Church of God; nay, they superciliously arrogated to themselves the name of being The Church. It was necessary for the Apostles to labor much to correct this pride; and this, in my judgment, is what the Apostle is doing here, in order that the Jews might not bear it ill that the Gentiles were associated with them and united as one body in the Church.
And first, indeed, he says, Let us consider one another; for God was then gathering a Church both from the Jews and from the Gentiles, between whom there had always been a great discord, so that their union was like the combination of fire and water. Hence the Jews recoiled from this, for they thought it a great indignity that the Gentiles, should be made equal with them. To this goad of wicked emulation which pricked them, the Apostle sets up another in opposition to it, even that of love; or the wordπαροξυσμὸς, which he uses, signifies the ardor of contention. Then that the Jews might not be inflamed with envy, and be led into contention, the Apostle exhorts them to a godly emulation, even to stimulate one another to love. (177)
(177) The words literally are, “And let us observe (or take notice of) one another for the instigation of love and of good works;” that is, “Let us notice the state and circumstances of each other for the purpose of stimulating love and acts of kindness and benevolence, its proper fruits.” Love is the principle, and good or benevolent works are what it produces.
“And let us attentively consider one another in order
to the quickening of love and good works.” — Macknight.
“Let us moreover attentively regard one another for the sake
of exciting to love and good works.” — Stuart.
The idea of emulation seems not to be included in the words. The meaning of the exhortation is, to take opportunity which circumstances afforded, to promote love and the exercise of benevolence. As an instance of the want of love, he notices in the next verse their neglect of meeting together for divine worship; and by not meeting together they had no opportunity of doing the good work admonishing and exhorting one another. — Ed.
25. Not forsaking the assembling of ourselves together, etc. This confirms the view that has been given. The composition of the Greek word ought to be noticed; forἐπὶ signifies an addition; then ἐπισυναγωγὴ, assembling together, means a congregation increased by additions. The wall of partition having been pulled down, God was then gathering those as his children who had been aliens from the Church; so the Gentiles were a new and unwonted addition to the Church. This the Jews regarded as a reproach to them, so that many made a secession from the Church, thinking that such a mixture afforded them a just excuse; nor could they be easily induced to surrender their own right; and further, they considered the right of adoption as peculiar, and as belonging exclusively to themselves. The Apostle, therefore, warns them, lest this equality should provoke them to forsake the Church; and that he might not seem to warn them for no reason, he mentions that this neglect was common to many. (178)
We now understand the design of the apostle, and what was the necessity that constrained him to give this exhortation. We may at the same time gather from this passage a general doctrine:
It is an evil which prevails everywhere among mankind, that every one sets himself above others, and especially that those who seem in anything to excel cannot well endure their inferiors to be on an equality with themselves. And then there is so much morosity almost in all, that individuals would gladly make churches for themselves if they could; for they find it so difficult to accommodate themselves to the ways and habits of others. The rich envy one another; and hardly one in a hundred can be found among the rich, who allows to the poor the name and rank of brethren. Unless similarity of habits or some allurements or advantages draw us together, it is very difficult even to maintain a continual concord among ourselves. Extremely needed, therefore, by us all is the admonition to be stimulated to love and not to envy, and not to separate from those whom God has joined to us, but to embrace with brotherly kindness all those who are united to us in faith. And surely it behaves us the more earnestly to cultivate unity, as the more eagerly watchful Satan is, either to tear us by any means from the Church, or stealthily to seduce us from it. And such would be the happy effect, were no one to please himself too much, and were all of us to preserve this one object, mutually to provoke one another to love, and to allow no emulation among ourselves, but that of doing “good works”. For doubtless the contempt of the brethren, moroseness, envy, immoderate estimate of ourselves, and other sinful impulses, clearly show that our love is either very cold, or does not at all exist.
Having said, “Not forsaking the assembling together,” he adds, But exhorting one another; by which he intimates that all the godly ought by all means possible to exert themselves in the work of gathering together the Church on every side; for we are called by the Lord on this condition, that every one should afterwards strive to lead others to the truth, to restore the wandering to the right way, to extend a helping hand to the fallen, to win over those who are without. But if we ought to bestow so much labor on those who are yet aliens to the flock of Christ, how much more diligence is required in exhorting the brethren whom God has already joined to us?
As the manner of some is, etc. It hence appears that the origin of all schisms was, that proud men, despising others, pleased themselves too much. But when we hear that there were faithless men even in the age of the Apostles, who departed from the Church, we ought to be less shocked and disturbed by similar instances of defection which we may see in the present day. It is indeed no light offense when men who had given some evidence of piety and professed the same faith with us, fall away from the living God; but as it is no new thing, we ought, as I have already said, to be less disturbed by such an event. But the Apostle introduced this clause to show that he did not speak without a cause, but in order to apply a remedy to a disease that was making progress.
And so much the more, etc. Some think this passage to be of the same import with that of Paul,
“It is time to awake out of sleep, for now is our salvation nearer than when we believed.” (Rom 13:11.)
But I rather think that reference is here made to the last coming of Christ, the expectation of which ought especially to rouse us to the practice of a holy life as well as to careful and diligent efforts in the work of gathering together the Church. For to what end did Christ come except to collect us all into one body from that dispersion in which we are now wandering? Therefore, the nearer his coming is, the more we ought to labor that the scattered may be assembled and united together, that there may be one fold and one shepherd (Joh 10:16.)
Were any one to ask, how could the Apostle say that those who were as yet afar off from the manifestation of Christ, saw the day near and just at hand? I would answer, that from the beginning of the kingdom of Christ the Church was so constituted that the faithful ought to have considered the Judge as coming soon; nor were they indeed deceived by a false notion, when they were prepared to receive Christ almost every moment; for such was the condition of the Church from the time the Gospel was promulgated, that the whole of that period might truly and properly be called the last. They then who have been dead many ages ago lived in the last days no less than we. Laughed at is our simplicity in this respect by the worldlywise and scoffers, who deem as fabulous all that we believe respecting the resurrection of the flesh and the last judgment; but that our faith may not fail through their mockery, the Holy Spirit reminds us that a thousand years are before God as one day, (2. e 3:8;) so that whenever we think of the eternity of the celestial kingdom no time ought to appear long to us. And further, since Christ, after having completed all things necessary for our salvation, has ascended into heaven, it is but reasonable that we who are continually looking for his second manifestation should regard every day as though it were the last. (179)
(178) Another view is commonly given of the cause of this neglect; it was the dread of persecution, according to Doddridge; and Scott says, that it was either “timidity or lukewarmness.” As the Apostle had previously mentioned “love” the probability is that the main cause was coldness and indifference; and the cause of such a neglect is still for the most part the same. — Ed.
(179) “As ye see drawing nigh the day;” so are the words literally. The day of judgment, say some; the day of Jerusalem’s destruction, say other. Doddridge introduces both in his paraphrase; and Scott and Bloomfield regard the day of judgment as intended; but Stuart is in favor of the opinion that the destruction of Jerusalem is what is referred to, and so Hammond and Mede.
The word “day” is applied to both. The day of judgment is called “that day,” (Jud 1:6;) and the destruction of Jerusalem is called the Son of man’s day, “his day,” (Luk 17:24) And both these days must have been well known to the Hebrews to whom Paul was writing. The reference, then, might have been well thus made to either without any addition. But the sentence itself seems to favor the opinion that the day of Jerusalem is intended; “as ye see,” he says; which denotes that there were things in the circumstances of the times which clearly betokened the approaching ruin of that city and nation. — Ed.
26. For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus
Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, “If we knowingly and willingly renounce the grace which we had obtained.” It is now evident how widely apart is this doctrine from the error of Novatus
And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith.
This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverbἔτι, more. But Christ’s sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death.
The clause, “after having received the knowledge of the truth,” was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it. (180)
(180) See Appendix N 2.
27. But a certain fearful looking for, etc. He means the torment of an evil conscience which the ungodly feel, who not only have no grace, but who also know that having tasted grace they have lost it forever through their own fault; such must not only be pricked and bitten, but also tormented and lacerated in a dreadful manner. Hence it is that they war rebelliously against God, for they cannot endure so strict a Judge. They indeed try in every way to remove the sense of God’s wrath, but all in vain; for when God allows them a short respite, he soon draws them before his tribunal, and harasses them with the torments which they especially shun.
He adds, fiery indignation, or the heat of fire; by which he means, as I think, a vehement impulse or a violent ardor. The word fire is a common metaphor; for as the ungodly are now in a heat through dread of divine wrath, so they shall then burn through the same feeling. Nor is it unknown to me, that the sophists have refinedly speculated as to this fire; but I have no regard of their glosses, since it is evident that it is the same mode of speaking as when Scripture connects fire with worm. (Isa 66:24.) But no man doubts but that worm is used metaphorically to designate that dreadful torment of conscience by which the ungodly are gnawed. (181)
Which shall devour the adversaries. It shall so devour them as to destroy, but not to consume them; for it will be inextinguishable. And thus he reminds us, that they are all to be counted the enemies of Christ who have refused to hold the place granted them among the faithful; for there is no intermediate state, as they who depart from the Church give themselves up to Satan.
(181) It isπυρὸς ζὢλος, “heat of fire;” which means hot or burning fire; the genitive here, as in some other instances, is the main subject. See chapter 3:13, note. The language is still borrowed from the Old Testament: God often destroyed the rebellious among the Israelites with fire — a symbol of the dreadful punishment of the wicked hereafter. See Lev 10:2; Num 16:35. The wordζὢλος is properly heat, but is used in a variety of senses; heat of emulation — “envy,” Act 13:45; — of wrath — “indignation” Act 5:17; — of concern, good and bad — “zeal,” Rom 10:2, and Phi 3:6; — of suspicion as to love — “jealousy,” 2. o 11:2; — and of affection — “love,” 2. o 11:2. It is the context that determines the character of this heat. Here is has evidently its literal meaning, as being connected with fire, only the noun is used for the adjective. — Ed
28. He that despised, etc. This is an argument from the less to the greater; for if it was a capital offense to violate the law of Moses, how much heavier punishment does the rejection of the gospel deserve, a sin which involves so many and so heinous impieties! This reasoning was indeed most fitted to impress the Jews; for so severe a punishment on apostates under the Law was neither new to them, nor could it appear unjustly rigorous. They ought then to have acknowledged that vengeance just, however severe, by which God now sanctions the majesty of his Gospel (182)
Hereby is also confirmed what I have already said, that the Apostle speaks not of particular sins, but of the entire denial of Christ; for the Law did not punish all kinds of transgressions with death, but apostasy, that is, when any one wholly renounced religion; for the Apostle referred to a passage in Deu 17:2, (183) where we find, that if any one violated God’s covenant by worshipping foreign gods, he was to be brought outside of the gate and stoned to death.
Now, though the Law proceeded from God, and Moses was not its author, but its minister, yet the Apostle calls it the law of Moses, because it had been given through him: this was said in order to amplify the more the dignity of the Gospel, which has been delivered to us by the Son of God.
Under two or three witnesses, etc. This bears not on the present subject; but it was a part of the civil law of Moses that two or three witnesses were required to prove the accused guilty. However, we hence learn what sort of crime the Apostle meant; for had not this been added, an opening would have been left for many false conjectures. But now it is beyond all dispute that he speaks of apostasy. At the same time that equity ought to be observed which almost all statesmen have adopted, that no one is to be condemned without being proved guilty by the testimony of two witnesses. (184)
(182) “Despised” of our version ought to have been “rejected,” as Calvin renders the word, for the renouncing of the Law is what is meant. Followed by “commandment” in Mar 7:9, it is rendered “reject,” and “cast off” when followed by “faith” in 1. i 5:12; and “cast off” would be very suitable here. — Ed.
(183) Both Doddridge and Stuart refer to Num 15:30, but incorrectly, as there the specific sin of apostasy is not mentioned, nor is there mention made of witnesses. Besides, it is not the presumptuous or willful sin there referred to, that is here intended, but the sin of apostasy, when it is the result of a free choice, without any outward constraining power as under violent persecution. — Ed.
(184) “Neither the king nor the Senate,” says Grotius, “had the power to pardon.” It is to be observed that God delegated the power to execute apostates to the rulers of Israel: but we find here that he has under the Gospel resumed that power and holds it in his own hands; the execution of the vengeance belongs alone to him, and the punishment will be everlasting perdition. Then to assume such a power now is a most impious presumption, whether done by civil or ecclesiastical rulers. To put apostates or heretics to death, receives no sanction from the Gospel, and is wholly alien to its spirit. — Ed.
29. Who has trodden under foot the Son of God, etc. There is this likeness between apostates under the Law and under the Gospel, that both perish without mercy; but the kind of death is different; for the Apostle denounces on the despisers of Christ not only the deaths of the body, but eternal perdition. And therefore he says that a sorer punishment awaits them. And he designates the desertion of Christianity by three things; for he says that thus the Son of God is trodden under foot, that his blood is counted an unholy thing, and that despite is done to the Spirit of grace. Now, it is a more heinous thing to tread under foot than to despise or reject; and the dignity of Christ is far different from that of Moses; and further, he does not simply set the Gospel in opposition to the Law, but the person of Christ and of the Holy Spirit to the person of Moses.
The blood of the covenant, etc. He enhances ingratitude by a comparison with the benefits. It is the greatest indignity to count the blood of Christ unholy, by which our holiness is effected; this is done by those who depart from the faith. For our faith looks not on the naked doctrine, but on the blood by which our salvation has been ratified. He calls it the blood of the covenant, because then only were the promises made sure to us when this pledge was added. But he points out the manner of this confirmation by saying that we are sanctified; for the blood shed would avail us nothing, except we were sprinkled with it by the Holy Spirit; and hence come our expiation and sanctification. The apostle at the same time alludes to the ancient rite of sprinkling, which availed not to real sanctification, but was only its shadow or image. (185)
The Spirit of grace. He calls it the Spirit of grace from the effects produced; for it is by the Spirit and through his influence that we receive the grace offered to us in Christ. For he it is who enlightens our minds by faith, who seals the adoption of God on our hearts, who regenerates us unto newness of life, who grafts us into the body of Christ, that he may live in us and we in him. He is therefore rightly called the Spirit of grace, by whom Christ becomes ours with all his blessings. But to do despite to him, or to treat him with scorn, by whom we are endowed with so many benefits, is an impiety extremely wicked. Hence learn that all who willfully render useless his grace, by which they had been favored, act disdainfully towards the Spirit of God.
It is therefore no wonder that God so severely visits blasphemies of this kind; it is no wonder that he shows himself inexorable towards those who tread under foot Christ the Mediator, who alone reconciles us to himself; it is no wonder that he closes up the way of salvation against those who spurn the Holy Spirit, the only true guide. (186)
(185) The words “covenant,” and “sanctified,” and “unclean” or “unholy,” are derived from the old dispensation. “The blood of the covenant” was the blood shed on the cross; and the reference to it is not as sprinkled for the ratifying of the covenant, but as the blood of atonement, as “the blood of the New Testament, or rather covenant, “shed for many for the remission of sins,” Mat 26:28. Then “sanctified” has the same meaning here as in Heb 10:10. and in Heb 2:11, expiated or atoned for; “by which he has expiated.” He who professes the Christian faith, professes to believe in the atoning sacrifice of Christ, that Christ shed his blood for many for the remission of sins. As to “unholy,” or rather unclean, such was the blood of a malefactor or impostor, and as such Christ was counted by the Jews and by every Jew who returned to Judaism. — Ed.
(186) Most strangely does Schleusner paraphrase this clause, “contumaciously repudiating the divine favor.” The case here contemplated is the same with that in Heb 6:4. The Holy Spirit is there so distinctly mentioned that it is impossible to turn or change the plain meaning of the passage; and to be “partakers of the Holy Spirit” was no doubt to be in that age. Here he is mentioned only as the holy Spirit of grace, i.e., the bestower of grace, or it may be taken as meaning “the gracious” or benevolent “Spirit;” as “God of all grace” in 1. e 5:10, may mean either the author and giver of every grace, or the most gracious God, though the former meaning is most consistent with the context
30. For we know him that hath said, etc. Both the passages are taken from Deu 32:35. But as Moses there promises that God would take vengeance for the wrongs done to his people, it seems that the words are improperly and constrainedly applied to the vengeance referred to here; for what does the Apostle speak of? Even that the impiety of those who despised God would not be unpunished. Paul also in Rom 12:19, knowing the true sense of the passage, accommodates it to another purpose; for having in view to exhort us to patience, he bids us to give place to God to take vengeance, because this office belongs to him; and this he proves by the testimony of Moses. But there is no reason why we should not turn a special declaration to a universal truth. Though then the design of Moses was to console the faithful, as they would have God as the avenger of wrongs done to them; yet we may always conclude from his words that it is the peculiar office of God to take vengeance on the ungodly. Nor does he pervert his testimony who hence proves that the contempt of God will not be unpunished; for he is a righteous judge who claims to himself the office of taking vengeance.
At the same time the Apostle might here also reason from the less to the greater, and in this manner: “God says that he will not suffer his people to be injured with impunity, and declares that he will surely be their avenger: If he suffers not wrongs done to men to be unpunished, will he not avenge his own? Has he so little or no care and concern for his own glory, as to connive at and pass by indignities offered to him?” But the former view is more simple and natural, — that the Apostle only shows that God will not be mocked with impunity, since it is his peculiar office to render to the ungodly what they have deserved. (187)
The Lord shall judge his people. Here another and a greater difficulty arises; for the meaning of Moses seems not to agree with what here intended. The Apostle seems to have quoted this passage as though Moses had used the word punish, and not judge; but as it immediately follows by way of explanation, “He will be merciful to his saints,” it appears evident that to judge here is to act as a governor, according to its frequent meaning in the Hebrew; but this seems to have little to do with the present subject. Nevertheless he who weighs well all things will find that this passage is fitly and suitably adduced here; for God cannot govern the Church without purifying it, and without restoring to order the confusion that may be in it. Therefore this governing ought justly to be dreaded by hypocrites, who will then be punished for usurping a place among the faithful, and for perfidiously using the sacred name of God, when the master of the family undertakes himself the care of setting in order his own house. It is in this sense that God is said to arise to judge his people, that is, when he separates the truly godly from hypocrites, (Psa 1:4;) and in Psa 125:5, (188) where the Prophet speaks of exterminating hypocrites, that they might no more dare to boast that they were of the Church, because God bore with them; he promises peace to Israel after having executed his judgment.
It was not then unreasonably that the apostle reminded them that God presided over his Church and omitted nothing necessary for its rightful government, in order that they might all learn carefully to keep themselves under his power, and remember that they had to render an account to their judge. (189)
He hence concludes that it is a fearful thing to fall into the hands of the living God. A mortal man, however incensed he may be, cannot carry his vengeance beyond death; but God’s power is not bounded by so narrow limits; besides, we often escape from men, but we cannot escape from God’s judgment. Who soever then considers that he has to do with God, must (except he be extremely stupid) really tremble and quake; nay, such an apprehension of God must necessarily absorb the whole man, so that no sorrows, or torments can be compared with it. In short, whenever our flesh allures us or we flatter ourselves by any means in our sins, this admonition alone ought to be sufficient to arouse us, that “it is a fearful thing to fall into to hands of the living God;” for his wrath is furnished with dreadful punishments which are to be forever.
However, the saying of David, when he exclaimed, that it was better to fall into Gods hands than into the hands of men, (2. a 24:14,) seems to be inconsistent with what is said here. But this apparent inconsistency vanishes, when we consider that David, relying confidently on God’s mercy, chose him as his Judge rather than men; for though he knew that God was displeased with him, yet he felt confident that he would be reconciled to him; in himself, indeed, he was prostrate on the ground, but yet he was raised up by the promise of grace. As then he believed God not to be inexorable, there is no wonder that he dreaded his wrath less, than that of men; but the Apostle here speaks of God’s wrath as being dreadful to the reprobate, who being destitute of the hope of pardon, expect nothing but extreme severity, as they have already closed up against themselves the door of grace. And we know that God is set forth in various ways according to the character of those whom he addresses; and this is what David means when he says, “With the merciful thou wilt be merciful, and with the froward thou wilt be froward.” (Psa 18:25.) (190)
(187) The quotation is literally neither from the Hebrew nor from the Sept., but is the same as quoted in Rom 12:19; which seems to show that Paul is the Author of both epistles. The Hebrew is, “Mine is vengeance and recompense;” and the Sept., “In the day vengeance will I recompense.” The sense is the same, though the words are different. — Ed.
(188) The original text referred to Psa 125:3, which seems to be directed more at the fact that the wicked will not persevere over the righteous, whereas Psa 125:5. refers to the wicked joining the “workers of iniquity,” and that “peace will be upon Israel”; neither are quite as explicit as the commentary in terms of the final destruction of the wicked, but in my humble opinion, verse 5. has more relevance.-fj. ]
(189) See Appendix O 2.
(190) The original text had Psa 18:27, but because the quote comes partly from the first half of verse 25, and partly from the last half of verse 26, and is emphasized by verse 27, I decided that all three verses should be referenced.-fj. ]
32. But call to remembrance, etc. In order to stimulate them, and to rouse their alacrity to go forward, he reminds them of the evidences of piety which they had previously manifested; for it is a shameful thing to begin well, and to faint in the middle of our course, and still more shameful to retrograde after having made great progress. The remembrance then of past warfare, if it had been carried on faithfully and diligently under the banner of Christ, is at length useful to us, not as a pretext for sloth, as though we had already served our time, but to render us more active in finishing the remaining part of our course. For Christ has not enlisted us on this condition, that we should after a few years ask for a discharge like soldiers who have served their time, but that we should pursue our warfare even to the end.
He further strengthens his exhortation by saying, that they had already performed great exploits at a time when they were as yet new recruits: the more shame then would it be to them, if now they fainted after having been long tried; for the word enlightened is to be limited to the time when they first enlisted under Christ, as though he had said, “As soon as ye were initiated into the faith of Christ, ye underwent hard and arduous contests; now practice ought to have rendered you stronger, so as to become more courageous.” He, however, at the same time reminds them, that it was through God’s favor that they believed, and not through their own strength; they were enlightened when immersed in darkness and without eyes to see, except light from above had shone upon them. Whenever then those things which we have done or suffered for Christ come to our minds, let them be to us so many goads to stir us on to higher attainments. (191)
(191) “A great fight of affliction,” is rendered by Doddridge, “a great contest of sufferings;” by Macknight. “a great combat of afflictions;” and by Stuart, “a great contest with sufferings.” The last word may be deemed as the genitive case of the object, “a great contest as to sufferings;” or the wordπολλὴν, may be rendered, “long contest as to sufferings.” Doddridge remarks that contestὑπομέω is used to show the courage displayed. But “endure,” is in the case not the proper word, but “sustain,” If “endure” be retained, then we must give its secondary sense toἄθλησιν, toil, labor, struggle; and so Schleusner does, “Ye endured the great toil of sufferings,” or, a great struggle with sufferings. — Ed
33. Partly, whilst ye were made, etc. We see who they were whom he addresses, even those whose faith had been proved by no common trials, and yet he refrains not from exhorting them to greater things. Let no man therefore deceive himself by self-flattery as though he had reached the goal, or had no need of incentives from others.
Now he says, that they had been made gazingstocks both by reproaches and afflictions, or exposed to public shame by reproaches and distresses, as though they were exposed on a public theater. (192) We hence learn that the persecutions which they had sustained were remarkably severe. But we ought especially to notice the latter clause, when he says that they became companions, or associates of the godly in their persecutions; for as it is Christ’s cause for which all the godly contend, and as it is what their contend for in common, whatever one of them suffers, all the rest ought to transfer, as it were, to themselves; and this is what ought by all means to be done by us, unless we would separate ourselves from Christ himself. (193)
(192) The words may be rendered, “When ye were publicly exposed to reproaches and afflictions,” or, to revilings and persecutions. They were reproached with bad names, or reviled, and also oppressed and persecuted. — Ed.
(193) The latter clause of this verse is rendered the same as in our version by Beza and Macknight, while Grotius, Doddridge, Stuart and Bloomfield, give in effect this rendering, “when ye became partakers (i.e., in sympathy, and in their losses) with those who were so treated.” It signifies, says Grotius, that they sympathized with their brethren in their calamities, and also succored them as far as they could by praying for them, and administering to their wants. In Mat 23:30, κοινωνοὶ αὐτῶν is rendered, “partakers with them,” or sharers with them; and so it might be rendered here, “sharers with those who were so treated,” i.e., sharers in reproach and suffering. — Ed.
34. And took joyfully, (194) etc. There is no doubt but as they were men who had feelings, the loss of their goods caused them grief; but yet their sorrow was such as did not prevent the joy of which the Apostle speaks. As poverty is deemed an evil, the plunder of their goods considered in itself touched them with grief; but as they looked higher, they found a cause for joy, which allayed whatever grief they felt. It is indeed thus necessary that our thoughts should be drawn away from the world, by looking at the heavenly recompense; nor do I say any other thing but what all the godly find to be the case by experience. And no doubt we joyfully embrace what we are persuaded will end in our salvation; and this persuasion the children of God doubtless have respecting the conflicts which they undertake for the glory of Christ. Hence carnal feelings never so prevail in overwhelming them with grief, but that with their minds raised up to heaven they emerge into spiritual joy.
And this is proved by what he subjoins, knowing that ye have in heaven a better and an enduring substance. Joyfully then did they endure the plundering of their goods, not because they were glad to find themselves plundered; but as their minds were fixed on the recompense, they easily forgot the grief occasioned by their present calamity. And indeed wherever there is a lively perception of heavenly things, the world with all its allurements is not so relished, that either poverty or shame can overwhelm our minds with grief. If then we wish to bear anything for Christ with patience and resigned minds, let us accustom ourselves to a frequent meditation on that felicity, in comparison with which all the good things of the world are nothing but refuse. Nor are we to pass by these words, “knowing that ye have”; (195) for except one be fully persuaded that the inheritance which God has promised to his children belongs to him, all his knowledge will be cold and useless.
(194) The preceding clause is literally “For ye sympathized with my bonds.” There is a different reading, “For ye sympathized with the prisoners— δεσμίοις. The authority as to MSS. is nearly equal; and there is nothing decisive in the context. A similar phrase is in Heb 4:15. “who cannot sympathize with our infirmities.” Grotius, Hammond and Stuart, are in the text as it is, and also Bishop Jebb, and Bloomfield.
There is here a clear instance of an inverted order as to the subjects previously mentioned which often occur in the Prophets, and in other parts of Scripture. The last subject in the previous verse is here first referred to, and then the first. — Ed.
(195) Calvin leaves outἐν ἑαυτοῖς, as the Vulg. does. The ἐν is deemed by most spurious, but most retainἑαυτοῖς, though they do not connect it as in our version, with “knowing,” and render the clause thus, “knowing that you have for yourselves in heaven a better and an enduring substance,” or property or possession. The word for “substance” occurs only here, except in the plural number in Act 2:45. It occurs often in the Sept., and stands for words in Hebrew, which signify substance, wealth, riches, possessions. — Ed
35. Cast not away, therefore, etc. He shows what especially makes us strong to persevere, even the retaining of confidence; for when that is lost, we lose the recompense set before us. It hence appears that confidence is the foundation of a godly and holy life. By mentioning reward, he diminishes nothing from the gratuitous promise of Salvation; for the faithful know that their labor is not vain in the Lord in such a way that they still rest on God’s mercy alone. But it has been often stated elsewhere how reward is not incompatible with the gratuitous imputation of righteousness.
36. For ye have need of patience, etc. He says that patience is necessary, not only because we have to endure to the end, but as Satan has innumerable arts by which he harasses us; and hence except we possess extraordinary patience, we shall a thousand times be broken down before we come to the half of our course. The inheritance of eternal life is indeed certain to us, but as life is like a race, we ought to go on towards the goal. But in our way there are many hindrances and difficulties, which not only delay us, but which would also stop our course altogether, except we had great firmness of mind to pass through them. Satan craftily suggests every kind of trouble in order to discourage us. In short, Christians will never advance two paces without fainting, except they are sustained by patience. (196) This then is the only way or means by which we can firmly and constantly advance; we shall not otherwise obey God, nor even enjoy the promised inheritance, which is here by metonymy called the “promise”.
(196) Or, “patient waiting,” as rendered by Erasmus and Stuart, and not “perseverance,” as rendered by Macknight. They were to suffer patiently their trials, looking forward to their termination; and in order to encourage them patiently to endure, he reminds them in the next verse that it will only be for a very short time. — Ed.
37. For yet a little while, or, for yet a very little time, etc. That it may not be grievous to us to endure, he reminds us that the time will not be long. There is indeed nothing that avails more to sustain our minds, should they at any time become faint, than the hope of a speedy and near termination. As a general holds forth to his soldiers the prospect that the war will soon end, provided they hold out a little longer; so the Apostle reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness.
And in order that this consolation might have more assurance and authority, he adduces the testimony of the Prophet Habakkuk. (Hab 2:4.) But as he follows the Greek version, he departs somewhat from the words of the Prophet. I will first briefly explain what the Prophet says, and then we shall compare it with what the Apostle relates here.
When the Prophet had spoken of the dreadful overthrow of his own nation, being terrified by his prophecy, he had nothing to do but to quit as it were the world, and to betake himself to his watchtower; and his watchtower was the Word of God, by which he was raised as it were into heaven. Being thus placed in this station, he was bidden to write a new prophecy, which brought to the godly the hope of salvation. Yet as men are naturally unreasonable, and are so hasty in their wishes that they always think God tardy, whatever haste he may make, he told them that the promise would come without delay; at the same time he added, “If it tarries, wait for it.” By which he meant, that what God promises will never come so soon, but that it seems to us to tarry, according to an old proverb, “Even speed is delay to desire.” Then follow these words, “Behold, his soul that is lifted up is not upright in him; but the just shall live by his faith.” By these words he intimates that the ungodly, however they may be fortified by defenses, should not be able to stand, for there is no life of security but by faith. Let the unbelieving then fortify themselves as they please, they can find nothing in the whole world but what is fading, so that they must ever be subject to trembling; but their faith will never disappoint the godly, because it rests on God. This is the meaning of the Prophet.
Now the Apostle applies to God what Habakkuk said of the promise; but as God by fulfilling his promises in a manner shows what he is, as to the subject itself there is not much difference; nay, the Lord comes whenever he puts forth his hand to help us. The Apostle follows the Prophet in saying, That it would be shortly; because God defers not his help longer than it is expedient; for he does not by delaying time deceive us as men are wont to do; but he knows his own time which he suffers not to pass by without coming to our aid at the moment required. Now he says, He that cometh will come, and will not tarry. Here are two clauses: by the first we are taught that God will come to our aid, for he has promised; and by the second, that he will do so in due time, not later than he ought. (197)
(197) It is evident from the manner in which the quotation is made, that the Apostle meant only to adapt to his own purpose the passage in Habakkuk; he does not quote it in the order in which it is found there, nor literally from the Hebrew, nor wholly so from the Sept. What is said in Habakkuk of the vision, he applies here to the Lord. Surely, such a use of a passage is legitimate.
The coming of Christ mentioned here, according to Mede, was his coming to destroy Jerusalem, and to put an end to the Jewish polity. If “the approaching day,” in Heb 10:25, be considered to be that event then the same event is most probably referred to here. Besides, he speaks here of the enmity of the unbelieving Jews; and as our Savior represented the destruction of Jerusalem as a blessing to his people, it becomes still more probable that Christ’s coming to destroy that nation is intended. — Ed.
38. Now the just, etc. He means that patience is born of faith; and this is true, for we shall never be able to carry on our contests unless we are sustained by faith, even as, on the other hand, John truly declares, that our victory over the world is by faith. (1. o 5:4.) It is by faith that we ascend on high; that we leap over all the perils of this present life, and all its miseries and troubles; that we possess a quiet standing in the midst of storms and tempests. Then the Apostle announced this truth, that all who are counted just before God do not live otherwise than by faith. And the future tense of the verb live, betokens the perpetuity of this life. Let readers consult on this subject Rom 1:17, (198) and Gal 3:11, where this passage is quoted.
But if any man draw back, etc. This is the rendering of עפלה elation, as used by the Prophet, for the words are, “Where there shall be elation or munition, the soul of that man shall not continue right in him.” The Apostle gives here the Greek version, which partly agrees with the words of the Prophet, and partly differs from them. For this drawing back differs but little, if anything, from that elation or pride with which the ungodly are inflated, since their refractory opposition to God proceeds from that false confidence with which they are inebriated; for hence it is that they renounce his authority and promise themselves a quiet state, free from all evil. They may be said, then, to draw back, when they set up defenses of this kind, by which they drive away every fear of God and reverence for his name. And thus by this expression is intimated the power of faith no less than the character of impiety; for pride is impiety, because it renders not to God the honor due to him, by rendering man obedient to him. From selfsecurity, insolence, and contempt, it comes that as long as it is well with the wicked, they dare, as one has said, to insult the clouds. But since nothing is more contrary to faith than this drawing back, for the true character of faith is, that it draws a man unto submission to God when drawn back by his own sinful nature.
The other clause, “He will not please my soul,” or as I have rendered it more fully, “My soul shall not delight in him,” is to be taken as the expression of the Apostle’s feeling; for it was not his purpose to quote exactly the words of the Prophet, but only to refer to the passage to invite readers to a closer examination of it. (199)
(198) The Book has Rom 1:7, — an obvious typesetting error.-fj. ]
(199) This verse, with the exception of the two clauses being inverted, and of my being not added to “faith,” is literally the same with the Sept. But the last clause here and the first in Habakkuk, differs in words materially from the Hebrew, according to the received text. There are two MSS. which give עלפה instead of עפלה, a transposition of two letters. If not exactly in words. The Hebrew, then, would be as follows —
Behold the fainting! Not right is his soul within him;
But the righteousness by his faith shall he live.
The fainting i.e., as to faith and he who “draws back,” or withdraws through fear, as the verb means, are descriptive of the same character. To persevere in expecting the fulfillment of a promise, is the subject in Habakkuk and also in this passage. And then, that the soul of the fainting is not right, is the same as to say that such a soul is not what God approves.
A theological dispute has arisen, though unnecessarily, from the construction of the last clause in this verse. The introduction of “any one,” or any man, has been objected to, and that it ought to be “but if he,” i.e., “the righteousness” draw back, etc. The probability is, that as “anyone” should not be ascribed to Beza, for Pagininus and others had done so before him. However, the doctrine of perseverance is in no way imperiled by leaving out “any one.” The Bible is full of this mode of addressing Christians, and yet the Bible assures us that the sheep of Christ shall never perish. Warnings and admonitions are the very means which God employs to secure the final salvation of his people; and to conclude from such warnings that they may finally fall away, is by no means a legitimate argument. — Ed.
39. But we are not of them which draw back, etc. The Apostle made a free use of the Greek version, which was most suitable to the doctrine which he was discussing; and he now wisely applies it. He had before warned them, lest by forsaking the Church they should alienate themselves from the faith and the grace of Christ; he now teaches them that they had been called for this end, that they might not draw back. And he again sets faith and drawing back in opposition the one to the other, and also the preservation of the soul to its perdition.
Now let it be noticed that this truth belongs also to us, for we, whom God has favored with the light of the Gospel, ought to acknowledge that we have been called in order that we may advance more and more in our obedience to God, and strive constantly to draw nearer to him. This is the real preservation of the soul, for by so doing we shall escape eternal perdition.
Heb 10:1. For the law, having a shadow, &c.- The for in this verse seems to connect the discourse here with the former part of the foregoing chapter; wherein the apostle speaks of the earthly or worldly sanctuary, or holy of holies under the law, as a figure, Heb 10:9. Nor need we confine the connection merely to what is there said; but refer it more generally to what he has spoken in any part of his epistle before concerning this matter; as particularly ch. Heb 8:5 Heb 9:23-24. The word εικονα, rendered image, seems from the tenor of the apostle's argument to be used for the essential, or substantial form of a thing; that is, for the very thing itself; as opposed to its σκια, shadow, or delineation. So it is paralleled to σωμα, the body, or substance, which the apostle elsewhere opposes in like manner to its σκια or shadow, Col 2:17. Accordingly the Syriac version explains the word εικονα by the substance; and Chrysostom by the truth or reality, as opposed to types or emblems. Cicero has used almost the same expression with our author; Nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus; umbra et imaginibus utimur. See De Offic. lib. 3: 100: 17. "We have no perfect and express image of true and native justice; but are obliged to make use of the shadow and picture of it." The apostle is going to shew the imperfection of the law, that it neither could by the frame of it, nor had it in its design, to bring men to perfection; that the good things it promised were but a shadow of the great realities promised by Christ; the veriest sketch or outlines, in comparison of the perfect and exact picture. Dr. Heylin observes here, upon the word image, that it does not signify what represents, but the original or model represented by the shadows. The apostle, says he, seems to refer to ch. Heb 8:5. The sacrifices offered on the day of atonement, being by far the most solemn of any of the expiatory kind among the Jews, are mentioned in this verse with the utmost propriety. Heylin renders the last words, Render those perfect who approach the altar. See Parkhurst on the word 'Εικων .
Heb 10:2. For then would they not have ceased to be offered?- Many copies read this without the interrogation, For then they would have ceased to be offered. The sense is the same; but the true reading seems to be with the interrogation. The reasoning of the apostle here is this: "If the yearly sacrifices could make men perfect, there could be no occasion for such continual repetition of them: for if menwere once entitled to perfection, the yearly repetition of that which gave them their title, would do nomore than what was done already; namely, give them a title to perfection,-just like baptism among Christians. A man baptized is initiated into the visible church of Christ; and were this rite to be repeated every day or every year, it would still be no more than aninitiatory rite. Just so the yearly atonement would have given men a title to a state of perfection, had it been designed for such a purpose, which indeed was impossible; but as it was instituted only to procure the good things of this world, which annually are given by God, (except as it prefigured and pointed at Christ, holiness, and heaven,) there was a necessity that those sacrifices should be annually repeated; whereas, could the law have given perfection, one oblation had been sufficient for that." The next verse is rendered very plainly thus: But in them [in those sacrifices] there is a yearly commemoration of sins. See Lev 16:21.
Heb 10:4. For it is not possible, &c.- "And indeed the reason of this is plain: for it is in the nature of things impossible, that the blood of bulls and of goats should on the whole take away sins, or make a real atonement to God as the great Governor of the world, for the moral guilt of any transgression; though it may by divine appointment purifyfrom legal defilements, and put a stop to any further prosecution which might proceed in Jewish courts, or any such extraordinary judgment as the peculiar state of things among that people would otherwise require."
Heb 10:5. Wherefore when he cometh into the world,- The following passage is a citation from Psalms 40 and the use of it plainly enough leads us to understand the words as uttered in the person of the Messiah; which is agreeable to other places in the Psalms. Indeed, unless we understand the words in this view, the citation must not only appear impertinent, but the proof urged to be none at all. But see the notes on that psalm.
Heb 10:7. In the volume of the book- That is, in the Pentateuch. The apostle argues so plainly from this text, that it proves the psalm to which he refers, to be a literal prophesyof the Messiah: and consequently the 12th verse of it, which affords the only material argument against this interpretation, must either be explained of those iniquities, which though not properly Christ's own, were laid upon him, that is, were atoned for by him, (see Isa 53:6.); or rather those calamities which he bore for the expiation of sin.
Heb 10:8. By the law;- That is, According to the law.
Heb 10:9-10. He taketh away the first,- "In the forecited passage, by saying, Sacrifices, &c. thou wouldest not have, nor didst take any pleasure in them which are offered according to the law, and consequently were, in a sense, agreeable to the will of God, who required them, but not as expiatory: he adds, Then said I, Behold, I come to do thy will, O God! He abolisheth the former will and prescription of God concerning legal sacrifices, that he may establish the latter, concerning the sacrifice of himself, the great and all-sufficient propitiation; by the which latter will of God (Heb 10:10.) believers are cleansed from their guilt, through the offering once of the body of Jesus Christ."
Heb 10:11. And every priest standeth, &c.- "And this agrees with what I observed before to be the property of a true and effectual atonement: for, indeed, every priest of the Mosaic law standeth daily ministering, and offering the same sacrifices often; which, as appears from that very circumstance of the repetition of them, can never avail to take away the guilt of sins. But he, our Lord Jesus Christ, having offered, &c. Heb 10:12."
Heb 10:14. For by one offering, &c.- "For by that one offering up of himself, concerning which we have been speaking, he hath made an expiation, which avails perpetually to render all those who partake of the virtue of it, completely qualified for the spiritual worship and service of God; and has rendered all true believers acceptable to God; and has made effectual provision for raising those sanctified and faithful ones to a state of the most consummate holiness, felicity, and glory; (Heb 10:15.) And of this the Holy Ghost assures us, fully attesting what has been said."
Heb 10:17. And their sins, &c.- He then adds, And their sins, &c. So it is read in some copies. There is an ellipsis in the sentence, as it stands in our Bibles, which implies the former words.
Heb 10:18. Now where remission of these is,- The inference here drawn depends upon the preceding words cited from the prophet. See Jer 31:33-34. The apostle quotes here only what was necessary to his purpose, in order to make good his inference; that where there is forgiveness of iniquity, and a promise for the faithful not to remember sins any more, there can be no occasion for any further oblation for sins.
Heb 10:19-20.- The argumentative part of this epistle being now finished, and the great point fully proved,-that the legal sacrifices could never make atonement for sins, though ever so often repeated, and particularly those grand sacrifices which were offered yearly by the high-priest on the great day of expiation; but that Christ had fully and effectually donethis, by his once offering up himself:-the apostle here proceeds to the practical application, which is inferred from the foregoing discourse. The great point here urged is that which manifestly runs through the whole epistle, namely, that upon this account Christians should be steadfast in their profession, and their dependance on Christ, without expecting to obtain by the legal sacrifices that advantage which could only be had by Christ. In treating of this, the apostle takes occasion to set forth in the most awful terms the danger of apostacy; which was a caution very needful for the Jewish converts, who, above all others, were very prone to it. However, suitable to the tenderness wherewith he treatsthem on a like occasion, (ch. Heb 6:9-10.) he softens the severe things that he utters, by mixing some commendations of them, in order that he might give them the less offence. There is another thing which he seems to have had in his eye, and which may be perceived by those who read the remainder of this chapter with a close attention, (though easily missed by careless and hasty readers, as being only obscurely hinted by the apostle, that he might not disgust the Hebrews:) and that is, that since the forgiveness of sins was to be obtained, not by the legal sacrifices, but by the sacrifice of Christ; the Gentiles, who had nothing to do with the former, were now uponthe same terms with the Jews, and so the same privileges and advantages equally belonged to both; and therefore they should both cordially unite in using them: and though the caution was most necessary for the Hebrews, who were apter to quarrel with the Gentiles than the Gentiles with them, yet, that he might not take off from the edge of his caution where it was most needful, he speaks of their exciting one another mutually to their duty, and particularly the duty of love to each other, together with the good fruit which would be produced thereby.
Having therefore, brethren, &c.- "Since therefore, brethren, we who cordially believe in Christ, have such solid grounds of free liberty, and so rich encouragement, as may be gathered from the preceding discourse, for holy freedom and confidence in our approaches to God, as our reconciled God and Father, and so of entering by faith into the holiest of all, even heaven itself; and who will be admitted into it, if faithful, through the infinite merit of the precious blood of Jesus, our great High-priest and Sacrifice, &c. let us draw near, &c." Dr. Owen observes, that the blood of other sacrifices was to be used immediately upon its effusion; for if it were cold and congealed, it was of no use to be offered or sprinkled; but the blood of Christ is as it were always warm, having the same Spirit of life and sanctification moving in it; so that the way of approach by it is said to be ζωσα και προσφατος, living, yet (putting it for Christ, who is the way,) always as it were newlyslain. As the high-priest could not enter into the holy of holies without blood, we, to whom the true holy of holies is now opened, must enter by the blood of Christ.
Heb 10:21. And having an High-priest over the house of God;- That is, over all that name the name of Christ, and hold fast the confidence, and the rejoicing of the hope, firm unto the end; ch. Heb 3:6. Our High-priest is the Son of God, the appointed Heir of all things, Lord of all; therefore we have the strongest motives to hold fast our profession, that can be laid before us.
Heb 10:22. Let us draw near, &c.- Namely, to that place to which we may have free access, and to which we are so graciously invited: With a true heart,-uprightly, sincerely, without any dissimulation or feigned piety: in full assurance of faith; in a full conviction of mind that Jesus is the Christ and our Lord and our God, and of the consequencesofthatgreatandimportant truth which has been so fully explained. This epistle being written to the Hebrews, they easily understood what was alluded to in the two next clauses. When the covenant was made in Horeb, Moses took the blood, and sprinkled it on the people, &c. See Exo 24:8. By this ceremony the people were obliged to pay obedience to that law. In the case of the leper, and the leprous house, he and it were to be sprinkled seven times, in order to be cleansed: Lev 7:38. Here therefore the apostle, by having our hearts sprinkled from an evil conscience, means, "having them cleansed from all consciousness of evil," and being fully sensible of our obligation to become obedient to the will of Christ. The washing with pure water does not refer here to Christian baptism, but to the Jewish baptisms in order to their being cleansed.When Aaron was to go into the holy of holies, he was first to wash his flesh with water, Lev 4:24 so was the leper to wash himself in water,-that he may be clean. Lev 14:8. And so it was in cases of other uncleannesses: the persons were obliged to bathe themselves in water; Lev 6:27 in running water, Heb 10:13. It is in allusion to these customs that the apostle made use of the words pure, or clear water; meaning that we should keep ourselves free and unspotted from sin.
Heb 10:23. The profession of our faith- Of our hope. So it is in all our manuscript copies but one. See ch. Heb 6:18-19. This profession is to be held ακλινη, without swerving or bending from it; as some did, Heb 10:25 and others were likely to do, considering the persecutions they underwent, Heb 10:33-34. The last clause of this verse confirms the above reading: Hold fast your hope,-for he is faithful, and to be depended on, who hath promised an eternal inheritance to them, who by patient continuance in well-doing, seek for glory, honour, and immortality.
Heb 10:25. Not forsaking the assembling of ourselves- The word επισυναγωγη, rendered assembling together, is used but once more in the New Testament, and there it signifies the gathering together unto Christ at the day of judgment, or our being gathered to him at that time; but here it seems rather to refer to public and private meetings or congregations of Christians. The apostleexhorts the Hebrews to frequent such voluntary assemblies; not to fail making the right use of them, by comforting one another under their afflictions, and encouraging one another to steadiness and perseverance; and to raise in each other the more alacrity and readiness in mutual good offices, as they saw the day approaching. They knew that the day of Christ's final judgment, being certainly future, came nearer and nearer; and from what Christ had said concerning the destruction of Jerusalem, as to happen during the lives of some who had been present with him, about thirty years before the dateof this epistle, (compare Mat 16:28.) they might infer that that day was now near, though they were not able to calculate the exact time.
Heb 10:26. For if we sin wilfully- "For if any of us, who make a profession of Christ's name, be so much under the power of unbelief, prejudice, pride, and a worldly temper, as, not merely through some sudden hurry of spirit, temptation, or fear of danger; but deliberately, resolutely, and willingly, with full consent, to reject the doctrines of the gospel and the good ways of the Lord, and to turn back to Judaism, Heathenism, or infidelity, after we have been enlightened in, and convinced of the truth of the gospel, with respect to the way of salvation alone by Jesus Christ; the case of such apostates is of all others the most dreadful: for as all legal sacrifices are of no farther use in the worship of God, nor ever were available to purge from the moral guilt of sin; and as there never was any sacrifice appointed under the law for presumptuous sinners; so there remains no other, than the one only sacrifice of Christ, for the remission of sins; and they that reject this last and only remedy, by perfidious unbelief, can have no interest in it; nor can there be any hope of pardon and acceptance with God on any other ground whatever." The sin here intended, as appears from all the preceding and following context, is wilful, resolute, and contemptuous apostacy from the profession of Christ and his gospel: and therefore, though we ought to be always upon the strictest guard against every known sin, and to be deeply humbled before God, in thorough contrition of spirit, and resolute determination to forsake it, if ever we fall into it; yet this text is not to be understood of every sin which has been committed under the power of temptation, against light and conviction, as some tender-spirited Christians are often apt to apply it, to their own great discouragement and terror, almost to utter despair, but, as observed before, of real, wilful, contemptuous apostacy.
Heb 10:27. But a certain fearful looking for, &c.- A certain frightful or formidable expectation of condemnation arising from the sense of justice in God, and the fitness of punishment to sin: And fiery indignation, πυρος ζηλος, zeal of fire; such a disposition to punish the adversaries or enemies of the gospel, as may be called a zeal for fire; that is, a thorough disposition and resolution to punish them most severely.
Heb 10:28. He that despised Moses' law- "This we might easily infer from the nature of things, even though we had not been so expressly warned of it in the word of God; for if any one, of whatever order and dignity, who set at nought the law of Moses, by any presumptuous transgression of it, died without mercy on the evidence of two or three witnesses, and was excluded any benefit from those sin-offerings which were appointed for offences of ignorance and inconsideration: of how much severer punishment, &c."
Heb 10:29. Who hath trodden under foot, &c.- Treading under foot, in general, is a mark of contempt, or of setting no value upon what is so treated. Hence it is applied to signify despising or not valuing the gospel of Christ. The next clause means, "And has looked upon the blood of Christ, wherewith he was separated from the world, admitted into covenant with God, and made one of his peculiar people, as a thing of no value or consequence; but as common, and not separated or designed for any peculiar or sacred purpose." Christ's blood was shed to make us a separate people from the world, holy, zealous of good works. Holy and common, or pure and common, in the Greek, are opposed to each other. A man is sanctified, or made holy, when he is brought into covenant with God, by being separated from sin and the world. He is deemed impure, unholy, common, profane, when he is not in covenant with God. Such a treatment of the blood of Christ as above described, offers the most contemptuous injury to the Spirit of grace, by whose miraculous and saving operations the truth of the gospel is demonstrated to such a degree, that the highest blasphemy against him must virtually be expressed by such a conduct as we here suppose.
Heb 10:30. For we know him that hath said,- Namely, Moses: see Deu 32:35. It maybe inquired how this passage is here applied to those who profess themselves Christians, since in Deuteronomy it evidently relates to the idolatrous Gentile adversaries of Israel? The answer is easy; for, besides that such as apostatized from the Christian religion declared themselves to beavowed enemies to the institutions of God by Jesus Christ our Lord, (which were much more sacred and important than those by Moses:) besides that, the assertion,-that vengeance belongeth to God, &c. is to be considered as a general maxim, and therefore equally applicable in all cases wherein vengeance and a penal recompence are due. The next words may be taken either from the places in Deuteronomy above referred to, or from Psa 135:14 where we have exactly the same words; and their force may be this, "That if God will vindicate and avenge the injuries done to his chosen people the Jews, he will much more severely animadvert upon those injuries which were offered to his Christ, his Spirit, and his church."
Heb 10:31. It is a fearful thing, &c.- To fall into the hands of God, imports the being punished more immediately by him, 2Sa 24:14. 1Ch 21:13 though in those places God is spoken of as a God graciously correcting; whereas here he is considered as a righteous and angry Judge taking vengeance on his adversaries: and his being the living God, or the God who lives and can take vengeance for ever, may justlyadd to the consideration of the terribleness of his vengeance. See Mat 10:28. This verse seems to refer to the just punishments inflicted by men for the breach of the Mosaic law, and to the unrighteous persecutions which Christians endured from their enemies: and it appears to be the apostle's design to put them in mind, that the divine vengeance was incomparably more terrible than both.
Heb 10:32. After ye were illuminated,- The Hebrews, to whom this epistle was addressed, were Christian converts, long since illuminated, (ch. Heb 5:12 Heb 6:4.) had suffered great persecutions, and seem not yet to have been free from them. What were the particular persecutions hinted at, we are not positively told; but the words former days imply a series of troubles which they had met with, and most probably very many insults from private persons. The words a great fight, contest, or conflict of afflictions, (αθλησιν, ) alludes to the athletic contests in the Grecian and Roman games, especially those of the gladiators, and gives us a high ideaof their courage and bravery. By this term, says Theophylact, he declared their courage and bravery; and doubtless, when he was encouraging them to hold out by their own example, it was veryproper for him to choose aword which carried with it praise and commendation.
Heb 10:33. Whilst ye were made a gazing flock- While ye were openly exposed, as upon a theatre. St. Paul's expression, 1Co 4:9 is, "we are made θεατρον, a spectacle, as if we were exposed upon a theatre." Here it is θεατριζομενοι, openly exposed as upon a theatre: it is the same image expressed by the same word in effect,in both epistles; which, among many other unanswerable arguments, plainly points out the same inspired author of both. Dr. Heylin renders the next clause, one part of you being exposed-while the other sympathized with them, as the companions of those who were so abused. There was a communion, a fellow-feeling of the evils which the brethren underwent.
Heb 10:34. For ye had compassion of me, &c.- This verse alone, it appears to me, leaves no room to doubt that St. Paul was the author of this epistle. We may observe, that the apostle having mentioned two things, Heb 10:33 to set forth the sufferings of the Hebrews, proceeds in this verse to give a proof of both; but does not proceed in the order wherein he had before placed them. The first clause of Heb 10:34 relates to the latter in Heb 10:33 and in like manner the last clause in Heb 10:34 is a proof of the first in Heb 10:33.
Heb 10:35. Cast not away therefore your confidence,- "Do not cast away, on the contrary, hold fast that liberty, that freedom of access (παρρησιαν ), which is granted you to enter into the holy of holies." See ch. Heb 3:6 and Heb 10:19 of this chapter.
Heb 10:36. For ye have need of patience;- "You have need of steady perseverance, or of holding out to the end." See Rev 17:18; Rev 3:3; Rev 3:11.
Heb 10:37. For yet a little while,- Some would render the Greek, which is emphatical,-a little, a very little time,- μικρον οσον οσον . It has been observed that 'Ο ερχομενος, the Comer, is a title given to the Messiah. See Mat 11:3 and Hab 2:3; Hab 2:20. The Hebrews were to wait with patience and perseverance, that they might receive the promise of an eternal inheritance. They were to hold out for some time, be it more or less; and he that is to come, will come, and will not delay his coming beyond the time appointed. See Heb 10:25.
Heb 10:38. Now the just shall live by faith:- Dr. Sykes is of opinion, that this sentence would stand better connected with the preceding words, if a full stop were not put after the word tarry, but the whole were read in one continued sentence: "He that shall come, will come at the time appointed; and those who are just, from and by theirfaith in Christ, shall live." St. Paul has, throughout the epistles to the Romans and Galatians, shewn that we are justified by faith: Rom 1:21. Gal 3:11-23. Those then who perseveringly believe in Christ, are to receive the gift of God, which is eternal life. Rom 6:23. There is nothing for any man in the next clause; it should be, If he, namely, the just man, the person of whom he is speaking, draw back: "If, in times of difficulty, the just man by faith, apostatize from the faith whereby he was justified, my soul, saith God, shall have no pleasure in him; but I shall rather, as it were, hate him, and cast him off."-"But we are not (continues the apostle, Heb 10:39.) of those, who through fear and cowardice draw back, and renounce our profession,-a wickedness which must end in destruction; but we are men of faith, real believers in Christ, who are justified by that faith which terminates to the faithful in the gain of the soul." As the one was to lead to the destruction, the loss of the soul; the other was to lead to the acquisition, or gain of the soul. See 1Th 5:3.
Inferences.-How defective were all legal sacrifices! They and all attending institutions were, at best, only a shadow of Christ's propitiatory sacrifice, and the blessings of the gospel introduced by him. The frequent repetition of those sacrifices was a plain proof of their imperfection; they could not prevent the returns of guilt upon the conscience; nor could they possibly take away sin, or be pleasing to God for that purpose. But how meritorious and effectual is the sacrifice of Christ, who freely came into an incarnate state, according to ancient prophesies and records, to fulfil his Father's will by offering up himself! This alone is sufficient for purging all that perseveringly believe in him, from every iniquity, and recommending them to God's acceptance, as a people dedicated to his service; and for perfecting all that concerns them: and our great Lord is now exalted, as a Priest on his throne, at the right hand of the eternal Father, where he must reign till all his enemies be subdued under his feet. And O what a blessed security have the faithful people of God in him, and in the covenant of grace, which the Holy Ghost has recorded, with a view to gospel times, in the writings of the Old Testament! It is now ratified, with all its blessings purchased by the death of Christ, on whose account God will write his law and his gospel in their hearts, and will so thoroughly forgive all their sins, as never more to remember any of them against them. What rich encouragement then have we to draw near to God in Christ, with humble boldness, and full assurance of faith! Jesus our High-priest has opened a new and living way to the throne of grace, through his crucified flesh, and now appears in heaven itself to recommend all believers and their prayers to divine acceptance, by the sprinklings of his Blood, and the sanctifying influences of his Spirit. But how watchful ought we to be against the beginnings of apostacy! If our love and zeal for every good work be in a declining state, and we grow cool and indifferent about attending on religious assemblies and gospel ordinances, we have reason to fear, lest we fall after the example of some other professors and possessors of Christ, that have revolted from him: and the thoughts of awful trials, and of death and judgment, as near approaching, should excite us to the greater care herein. Ah! how extremely dangerous is the case of apostates, who, after they have been experimentally converted to God, vilify the Son of God; depreciate the Blood of the covenant, whereby he was consecrated to his priestly office! and treat the Spirit of all grace with malignant contempt! As there is no other sacrifice for sin, than that which they reject and despise, they can have nothing to expect but judgment without mercy, and flaming wrath to consume them: and as their sin is more abundantly aggravated than any transgressions of Moses's law, for which offenders were put to death, we must suppose, from the reason of things, that they deserve a proportionally heavier vengeance; and we are assured from divine testimony, that the great God will assert his own prerogative, in calling them to a severe account for all their wilful abuses of gospel light and grace. Alas! how dreadful is it to fall into the hands of his provoked power and justice, who lives for ever to inflict the sorest punishment upon impenitent sinners! But whatever losses, troubles, or reproaches, true believers may suffer for Christ, they ought not to cast away their humble confidence and joy in him, and their holy profession of his name; as being satisfied in their own minds, that they have a more substantial and abiding inheritance in heaven. This is indeed a great recompence of reward, which the faithful God will give his saints according to his gracious promise; and the prospect of this, together with a remembrance of their former experience of divine light and support under their various tribulations for Christ, and compassionate regard to fellow-sufferers, should encourage their faith and hope, and animate their patience amid further difficulties which may befal them: for in a very little time the Lord Jesus will certainly come by death and judgment for their salvation.
REFLECTIONS.-1st, The weakness and unprofitableness of the Levitical institutions should engage the Hebrews to receive, with greater cordiality, the blessed gospel. For,
1. The law, having a shadow of good things to come, and not the very image of the things, all being figurative and typical of Christ, who should, in the fulness of time, appear as the substance, can never with those sacrifices which they, who were high-priests, offered year by year continually, make the comers thereunto perfect, so as to satisfy God's justice, obtain reconciliation, pacify the guilty conscience, and sanctify the unholy heart. For then, if this great end had been fully answered for every faithful soul, would they not have ceased to be offered? What use would there have been for their repetition? because that the worshippers, once purged, should have had no more conscience of sins, but have enjoyed a clear sense of pardoning love. But in those sacrifices there is a remembrance again made of sins every year, which shews that the former sacrifices had not perfectly atoned for them. Nor indeed could they; for it is not possible that the blood of bulls and of goats should take away sins, making an adequate compensation to divine justice, or that the death of a beast should be a proper and effectual atonement for the sin of the soul. A better sacrifice than these was required, and all the use of these typical ones was to lead to Christ, whose blood alone could satisfy for sin. Wherefore,
2. When he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me, in which to make that atonement for which the legal sacrifices were utterly ineffectual. In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo! I come (as in the volume of the book of prophesy it is written of me) to do thy will, O God; well pleased and content to suffer all that justice demands, to make satisfaction for the sins of the whole world, but especially of them who perseveringly believe. Above, when he said, Sacrifice, and offering, and burnt-offerings, and offering for sin, thou wouldest not, neither hadst pleasure therein (which are offered by the law;) then said he, Lo, I come to do thy will, O God, and to take away sin by the sacrifice of myself. He taketh away the first covenant, with all the legal sacrifices, because of their insufficiency, that he may establish the second, through his own atoning blood.
3. In virtue of his oblation, the most invaluable blessings are secured to us. By the which will of God, as fulfilled in Christ, we are sanctified, our sins expiated, our consciences purged from their defilement, and our hearts cleansed, through the offering of the body of Jesus Christ once for all: wherein may be observed another singular excellence of our High-priest and his sacrifice above all others; for every priest STANDETH, with awful distance, and continues DAILY ministering, and offering OFTENTIMES THE SAME SACRIFICES, all which things shewed the imperfection of that dispensation; and, after all, these can never take away sin, so as to satisfy God's justice, or relieve the guilty conscience; but this man, the glorious Jesus, after he had offered ONE sacrifice for sins, fully accomplished his work, and never needed to offer another, and for ever SAT DOWN, in a state of endless rest and most transcendent dignity, on the right hand of God; from henceforth expecting till all his enemies be made his footstool, and Satan, sin, the world, and death, shall at last be destroyed for ever. For by one offering he hath perfected for ever them that are sanctified; by his blood and intercession he has expiated all their sins, made a complete atonement for them, and, through the powerful efficacy of divine faith, their hearts are renewed and dedicated to God, and shall, if faithful, continue so for ever through that complete atonement. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them, he adds, and their sins and iniquities will I remember no more; so that they shall be absolutely, fully, and for ever done away, for all his faithful people. Now where remission of these is, in so complete a manner, there is no more offering for sin, the one oblation of Christ's body on the cross having satisfied to the uttermost for all the faithful. Note; All the enemies of Christ and his people must sooner or later become his footstool: he is sat down on his throne, and shall reign till they are utterly destroyed.
2nd, The apostle having concluded the doctrinal part of the epistle, proceeds to make a practical improvement of the whole.
He reminds them of the inestimable privileges which through their great High-priest they enjoyed. Having therefore, brethren, boldness to enter into the holiest, and freedom and confidence in approaching a reconciled God, by the blood of Jesus, sprinkled with which we are assured of acceptance before him, by a new and living way which he hath consecrated, who is himself the way, the truth, and the life; through the vail, that is to say, his flesh; (for, when his body was broken on the tree, the vail of the temple was rent in twain from the top to the bottom, to shew that every obstruction in the way of the faithful to a throne of grace and glory was now removed:) and having an High-priest, one so great and glorious, over the house of God, let us,
1. Draw near to God in every act of worship, and in the most endeared communion; with a true heart, in all simplicity and godly sincerity, and in full assurance of faith in the all-sufficiency of our Redeemer, and our reconciliation with God through him, having our hearts sprinkled from an evil conscience with his atoning blood, which speaks peace from all guilt and condemnation; and our bodies washed with pure water, cleansed by the powerful operations of the Holy Ghost, which the Jewish washings prefigured.
2. Let us hold fast the profession of our faith without wavering; not seduced by temptation, dismayed with opposition, or distrusting the grace engaged for our support: for he is faithful that promised, and the righteous may safely repose their everlasting all on his word.
And, 3. Let us consider one another, our respective trials, dangers, wants, and weakness, in order to provoke each other unto love towards Jesus and the brethren, and to good works, such as may adorn our high profession.
4. Let us be united in heart and worship, not forsaking the assembling of ourselves together, as the manner of some is, who on weak and frivolous pretences absent themselves from the congregation of the faithful and the communion of the Lord; a sad symptom of declension, and often the prelude to apostacy.
5. Let us never be slack and remiss in holy jealousy over ourselves and our brethren; but be exhorting one another to give all diligence to make our calling and election sure, in the use of every appointed means of grace: and so much the more as ye see the day approaching, when the whole Jewish polity and nation shall be destroyed; or when death and final judgment shall arrive. An awful consideration! which, the more deeply it dwells upon our minds, will excite our most awakened solicitude to be always ready for our great change.
3rdly, To awaken their most abundant concern, the apostle sets before them the dreadful evil and danger of apostacy.
For if we sin wilfully, after that we have received the knowledge of the truth, which does not mean every sin that through infirmity or temptation we may be drawn into, nor even deliberate or repeated acts of sin; but such a course of iniquity, embraced with full consent of the mind, as leads to an utter rejection of the gospel, and denial of Jesus Christ: in this case, the only remedy being rejected, there remaineth no more sacrifice for sins, nor any possibility of pardon, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries; such as must shortly seize the infidel Jews when they shall be buried in the ruins of their city, and awaits the finally impenitent in the great day of God's wrath, when the wicked shall be cast into hell, where their worm dieth not, and the fire is not quenched. Even he that despised Moses' law, died without mercy, under two or three witnesses, and no sacrifice was appointed for presumptuous sins: of how much sorer punishment then, suppose ye, shall he be thought worthy, whose offence is so vastly aggravated, who hath trodden under foot the Son of God, treating him with the direct insolence and contempt as an impostor, denying his Deity, despising his atonement, and mocking at his grace; and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, of less efficacy than the blood of bulls and goats, yea, as the Jews intimated at his crucifixion, viler than that of the greatest miscreants; and hath done despite unto the Spirit of grace, imputing his miracles to diabolical power, and calling his operations upon the hearts of men delusion and enthusiasm. Such blasphemy is unpardonable, and must bring down the heaviest wrath of an offended God. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord, and punish incorrigible offenders according to their wickedness. And again, The Lord shall judge his people, will detect hypocrites, and as surely destroy the apostate as he will save the faithful. It is a fearful thing to fall into the hands of the living God, whose wrath, if it be kindled, yea but a moment, who may abide it? Let us hear and tremble, and watch and pray, that we come not into this condemnation, and perish with these despisers.
4thly, To excite the children of God steadily to persevere, 50: He reminds them of the past sufferings which they had so nobly undergone. But call to remembrance the former days, in which after ye were illuminated, and brought to the knowledge of the truth as it is in Jesus, ye endured a great fight of afflictions, and acquitted yourselves manfully, as became those who were lifted under the banner of the cross; partly whilst ye were made a gazing-stock both by reproaches and afflictions, pointed at, and treated as despicable and ridiculous, and worried with the unrelenting malice and enmity of the wicked world; and partly whilst ye became companions of them that were so used, nobly owning them in their sufferings for righteousness' sake, sympathizing with them, and affording them every assistance. For ye had compassion of me in my bonds, tenderly affected for me, and supporting me to the utmost of your ability; and took joyfully the spoiling of your goods, content, yea, glorying in your sufferings and losses, knowing in yourselves, from the assurance of God's promises and the experience of his grace, that ye have in heaven a better and an enduring substance, where the saints shall enjoy their God for ever. Note; (1.) Every Christian must expect, and welcome the cross. (2.) Though we may be screened by Divine Providence and human laws from grosser violations of our property, the lash of slander, the bitterness of reproach, and the trial of cruel mockings, these we shall assuredly, more or less, meet with, if we belong to Christ. (3.) God can make his people joyful under all their trials, and neither ashamed nor afraid to suffer for his sake. (4.) If we are of the body of Christ, we shall sympathize with his members, and shall own and honour them under their reproaches for his name's sake. (5.) If we gain heaven at last, we need be little concerned what we may lose by the way.
2. He exhorts them to stand fast in the prospect of the glory which was before them. Cast not away therefore your confidence, fortitude and holy resolution, which hath greater recompence of reward, and, if persevered in, will secure for you a crown of glory which fadeth not away, and will infinitely overbalance all your losses and sufferings: for ye have need of patience while the conflict continues, that ye may not be weary and faint in your mind; and that after ye have done the will of God, faithfully obedient to his word, and resigned to his providence, ye might receive the promise of the eternal inheritance. For yet a little while, a very short moment, and he that shall come, will come, and will not tarry, to execute vengeance upon his enemies, to vindicate the injuries of his faithful people, and save them with his uttermost salvation. Note; (1.) Faith and patience, held fast, secure our perseverance. (2.) Whatever trials oppress us, it is our comfort that the Judge standeth at the door, and that death shall quickly release us from every burden.
3. He encourages and warns them alternately. Now the just shall live by faith, or the just by faith shall live, shall enjoy the life of God in their souls, and, if faithful unto death, shall live with God to all eternity: but if any man draw back from Christ and his gospel as an apostate, my soul, saith God, shall have no pleasure in him, but, contrary-wise, he will be the object of my abhorrence, and suffer all my furious indignation. But we are not of them who draw back unto perdition, such confidence have I toward you; but of them that truly believe to the saving of the soul, faithful unto death, that we may receive the crown of life. Note; (1.) Many go far in profession, and even possession of grace, who after all prove apostates. (2.) Past experience of God's keeping us, should encourage our increasing confidence in his grace.
