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COMMENTAEY

THE EPISTLE OF PAUL, THE APOSTLE,

HEBKEWS.

BY
WILLIAM S. PLUMER, D.D., LL. D.
AUTHOR OF "STUDIES IN THE BOOK OP PSALMS," "OOMMENTABT ON PAUL'S EPISTLE TO THE
ROMANS," "THE LAW OP GOD," "THE GRACE OP CHRIST," "THE ROOK OF OUR SALVA
TION," "VITAL GODLINESS," " JEHOVAH- JIREH," "EARNEST HOURS," ETC.

NEW YORK:
ANSON D. F. RANDOLPH & COMPANY,
770 Broadway, cor. 9th Street.

Entered, according to Act of Congress, in the year 1872, by
.Anson D. F. Randolph & Co.,
In the Office of the Librarian of Congress at Washington, D. C.

E.O.JENKINS, ROBERT RUTTER,
PRINTER AND STEREOTYPER, BINDER,
50 N. WILLIAM ST., N. Y. „ ,BE,„AN stusst, N. ,.

UNTO
HIM THAT LOVED US,
AND
WASHED US FROM OUR SINS IN HIS OWN BLOOD,
AND HATH
Made us Kings and Priests unto God and His Father;
TO HIM BE GLOR Y AND DOMINION
FOR EVER AND EVER.

fi

MEN.

INTRODUCTION,

FOR many thoughts respecting the Word of God in its dif
ferent forms, in particular the epistolary form so abounding
in the New Testament, the reader is referred to the author's
Introduction to his " Commentary on Paul's Epistle to the Ro
mans." To the same source he must point the reader for many
things relating to the private and public history of Paul, the order
and time of writing his epistles, the places whence they were
written, the subscriptions to them, the excellence and eloquence
of his writings, in what sense he is hard to be understood, the
state of the world during his life, his fitness for such a state of
things, his inspiration, various translations of his epistles, the num
ber of them, in what language he wrote, the number of his com
mentators, and other like matters. On the matters there discussed,
the author has seen no cause for materially changing his views.
A few points there discussed, it will be necessary here briefly
to state anew. Other things now claim our attention.
I. The excellence of the Epistle to the Hebrews.
It would be impossible for lively and intelligent Christians to
decide whether the loss of the Epistle to the Hebrews or of the
Epistle to the Romans would be most seriously felt. Both are
precious. Both are excellent. Both are essential to the panoply
of the Christian and the preacher of righteousness. Gouge enu
merates five prominent excellencies of this epistle : i . The mys
teries couched therein, concerning God the Father, Son and Holy
Ghost ; concerning the natures, person and offices of Christ; con
cerning the sufficiency of Christ's sacrifice, and the efficacy of his
intercession ; concerning the excellency of the new covenant ;
concerning the life of faith ; concerning the privileges of gospel
times, etc. 2. We have in it a rehearsal of most of the memor
able histories from the beginning of the world to the last age,
including some that refer to times after the close of the canon of
the Old Testament. 3. This epistle gives us an inspired and so
is)

6 INTRODUCTION.
an infallible explication of legal types, and an application of them
to their distinct truths. No other book is in this respect compar
able to this epistle. 4. It confutes many heresies respecting the
person and offices of Christ, particularly his priesthood. If many
of the false doctrines of modern times had been rife in the first
century, the apostle could not have more effectually oppugned
them. 5. It contains many pithy persuasions to all holiness and
new obedience ; powerful encouragements to constancy and per
severance ; dreadful denunciations against apostacy and im
penitence ; sweet consolations to such as for Christ's sake endure
the cross, and one of the sweetest benedictions in all the Bible.
Origen : "The sentiments of this epistle are admirable, and not
inferior to the acknowledged writings of the apostle. This will
be assented to by every one that reads the writings of the apostle
with attention." A late writer says : " The peculiar preciousness
of this epistle is that it is so full of Christ Its peculiar character
is that it reveals him as the sum and substance of all that had been
shadowed forth concerning him in the Jewish law." Lardner :
" The Epistle to the Hebrews is bright and elegant from the be
ginning to the end ; and surpasses as much the style of St. Luke as
it does the style of St. Paul in his acknowledged epistles. In
short, this is an admirable epistle, but singular in sentiments and
language." Delitzsch : " The Epistle to the Hebrews has not its
like among the epistles of the New Testament, resembling in this
uniqueness of position, as well as in tone and spirit, the great pro
phetic exhortation of Isaiah 40-66, which in like manner stands
alone among the prophetic writings of the Old Testament. The
tone of thought in both these portions of Scripture has the same
transcendental character." Tholuck speaks of the preparation of
his commentary on this epistle as having afforded him " peculiar
delight." Many have said as much. Lindsay: " The Epistle to
the Hebrews is one of the most important books of the New
Testament. It contains a minute exposition of some of the lead
ing doctrines of Christianity ; the plan of it is constructed with
great beauty and logical accuracy ; and it is written in finer Greek
than any other book in the sacred volume." Slade : " The style
is singularly beautiful." The remark of Saphir has peculiar force
in regard to this book : " It is not too much to say, that as a dic
tionary is necessary to explain the words of a new language, so the
words and facts of the gospels and epistles require the explanation
of Moses and the prophets." The two Testaments, like the cheru
bim over the ark, look toward each other. Augustine : " Novum
Testamentum in Vetere. latet ; Vetus in Novo patet ;" The New
Testament lies hid in the Old ; the Old is plain in the New.

INTRODUCTION.

II. Ps this really an epistle?
Some have raised this question, and have contended that it was
a treatise, not an epistle. But there is a great variety of form
and structure in epistolary writings. Epistles may be general or
catholic, as those of James, ist and 2d Peter, ist John and Jude;
or they may be particular as are all the epistles of Paul. These
also are of two kinds, some being addressed to whole churches,
and some to individuals. Some epistles are fairly logical treatises ;
some are casuistical ; some are doctrinal ; some are for a single
purpose, and some are designed to affect faith and practice on
many points. An epistle may contain as solid and weighty matter
as the most formal disquisition in another form. We may say
with Ebrard : " It was then no ordinary epistle ; it was more than
an epistle ; it had in reality something of the nature of a theolo
gical treatise." The same may be said of more than one of Paul's
writings. Delitzsch : " We seem at first to have a treatise before
us, but the special hortatory references interwoven with the most
discursive and dogmatic portions of the work soon show us that
it is really a kind of sermon addressed to some particular and well-
known auditory ; while at the close the homiletic form changes
into that of an epistle." Very few good orations begin without
an exordium ; but will any one say that Cicero did not make a
good oration against Catiline because he omitted the exordium ?
There are many ways of writing a good letter or of making a good
speech. This epistle certainly has all the essentials and most of
the forms of an epistle. The whole of chapter thirteen, and parts
of many preceding chapters, have the form of direct address ; and
parts of the last twenty-five verses are directly addressed to in
dividuals, who were known to the writer, as he was to them. See
particularly the last three verses of this epistle. Gouge : " The
apostles' epistles were no whit inferior to their sermons ; but in
the matter contained in them, and in the manner of penning them,
they were as full, ponderous and accurate,as any other parts of
sacred scripture. All the mysteries of godliness are in them dis
tinctly, plainly, and fully laid down."
III. TO WHOM WAS THIS EPISTLE ADDRESSED?
1. None will deny that it was addressed to Hebrew Christians.
To this effect the title, the contents, and consenting traditions all
are clear. Conybeare and Howson : " Throughout its pages there
is not a single reference to any other class of converts. Its readers

8 INTRODUCTION.
are assumed to be familiar with the Levitical worship, the Temple
service, and all the institutions of the Mosaic ritual." But by He
brews some understand such Jews only as resided in Judea, and
not such as from non-residence in Palestine were called Hel
lenists or Grecians. This view may be correct. From Acts 6 : I ;
1 1 : 20, it is certain that this distinction was sometimes made ;
though we have no evidence that it was always kept in mind.
But Clement of Alexandria, Jerome, Chrysostom, Theodoret,
Theophylact, and others think this epistle was sent lo Jews, who
had become Christians, and w;ho lived in Judea.
2. It is evident that it was not addressed indiscriminately to the
Jewish converts to Christianity among the dispersion ; nor to all
the Jewish converts in Judea ; but to a particular church or body
of believing Israelites. It contains proof that the church ad
dressed had for some time enjoyed the gospel, 5 : 12. Now the
church at Jerusalem was the oldest on earth. It also shows that
their past conduct had inspired confidence in their sincerity, 6:9;
that they had been very kind and serviceable to God's people,
6 : 10 ; that they had endured a great fight of affliction, both for
their own profession of Christianity, and for their avowed friend
ship to Christ's people ; that they had shown marked kindness to
the writer of this epistle, and had for their zeal in religion gladly
endured the loss of their worldly wealth, 10:32-34; that their
prayers were now desired that the author of this epistle migh't be
restored to them, 13:19; and that they were acquainted with
Timothy, and felt an interest in his welfare, 13 : 23, etc.
3. It is not certain, but it is highly probable, that the particular
church addressed was that of Jerusalem. Paul was well ac
quainted with that church, and they with him, Acts 9 : 28. He
had a great and tender love for them, manifested by his diligence
in collecting and forwarding money for their relief, Acts 24: 17;
Rom. 15:25-28. In Jerusalem persecution raged violently soon
after the gospel began to have success, and seems to have con
tinued, more or less, until the close of the Jewish State, Acts 8 - 1 ;
Heb. 10 : 32-34. Lindsay : " After a careful consideration of the
various opinions, I deem the opinion by far the most probable,
that Palestine was the country to which it was sent, and in all
likelihood Jerusalem the particular church." Ebrard: " We are
at liberty to seek these' Jewish Christians only in Jerusalem."
Duncan : " This epistle is addressed to those Jews converted to
Christianity, who made the church at Jerusalem." Guyse : " The
Jews, to whom this epistle was sent, seem to have been the whole
body of them, that had made a profession of Christ; but it was
probably sent directly and immediately to those of Judea and

INTRODUCTION. g
Jerusalem, to be communicated from them to their brethren that
were dispersed through various countries."
4. Though this epistle had a special address, yet it had a nat
ural and powerful application to all Christians, who should be
made acquainted with it. It as well suited the tastes and ideas of
the converted Hellenists of the dispersion, as the Israelites in
Judea. And to Gentile Christians it was and is a delightful key
to unlock the mysteries found in many of the types, rites and
offices of the Old Testament. Gouge : " Though this epistle was
in a special manner directed to the Hebrews, yet was it not
written only for their use, but for the use also of the Christian
church ; and, therefore, it hath ever been read in all churches."
McLean : " There can be no doubt that it was intended to be
circulated also among the Jews of the dispersion : And, indeed,
the sublime doctrines, instructions, and admonitions, which it
contains, are of the highest importance, not only to the Jews, but
also to the Gentiles."
IV. The time when this epistle was written.
This epistle probably comes next in order after the Epistle to
the Ephesians ; though Hug thinks it the last of all Paul's epis
tles. But this supposition is not admissible. The 2nd Epistle to
Timothy almost certainly came after it. Basnagc dates it in A. D.,
61 ; L'Enfant and Beausobre date it in 62 ; Home and Bagster in
62 or 63 ; Pearson, Lardner, Tomlin, Mill, Wetstein, and Tille-
mont, in 63 ; the authorized version and Lloyd in 64 ; Michaelis,
in 64 or 65 ; and Scott, in 65. Ebrard very safely thinks it could
not have been written before the year 58, nor later than the
year 66. The year 66 was the first of the Jewish war, which
lasted four or five years, and ended in the subversion of the
Jewish State, the destruction of the Temple, and the termina
tion of the Levitical rites and sacrifices. But it seems clear
from forms of speech used in 9 : 8 and 10 : 1 that sacrifices had
not ceased when this epistle was written. It is a general and
plausible opinion that it was written after Paul's imprisonment at
Rome ; and yet his request for their prayers that he might be re
stored to them (13 : 19), is by some good scholars interpreted as
meaning that he had not yet been set at liberty. But this may be
inferring too much.
V. At what place was this epistle written?
Some think it was written from Rome. Home regards this

10 INTRODUCTION.
opinion as probable. With him agree Slade and many others.
•The subscription' and authorized version say it was written from
Italy. In Heb. 13:34 the writer says: "They of Italy salute
you." This may indicate, but does not certainly prove that it was
written from Italy. Lardner : " I cannot perceive why it may not
be allowed to have been written at Rome. St. Paul's first Epistle
to the Corinthians was written at Ephesus ; nevertheless he says
(16:19) 'The churches of Asia salute you.' So now he might
send salutations from the Christians of Italy, not excluding, but in
cluding those at Rome, together with the rest throughout that
country." Paul seems to have kept himself well informed respect
ing all the churches, and was probably a frequent channel of com
munication between them.
VI. Who wrote this epistle?
There has been more doubt as to Paul's writing this epistle than
any other ascribed to him. But that he was the author of this
book seems now to be generally conceded. The argument on the
subject is fair and conclusive. The reader, who wishes to exam
ine it thoroughly, may look into Carpzov, Spanheim, Bengel, John
Owen of Oxford, Lightfoot, Whitby, Hales, Rosenmuller, Lardner,
Townsend, Macknight, Tholuck, Stuart and many others. It is,
however, but candid to say that some think it was written by Bar
nabas ; some by Silas ; some by Clement of Rome ; some by Luke ;
and I have somewhere met with the conjecture that it was written
by Zenas the lawyer. Luther and Moll surmise that it was writ
ten by Apollos. And Kendrick " believes that the suffrage of the
Christian world will concentrate itself more and more upon
Apollos." But he goes too far when he says that " nearly all
scholars " look elsewhere than to Paul for an author. Such language
is extravagant. On the authorship of this epistle these remarks
are just and seasonable. 1. As writers of inspired epistles we
know nothing of any one of the persons above named, Paul only
excepted. 2. The evidence of the Pauline origin is very
strong. No man can read either of the discussions already refer
red to without conceding that the argument is far from being flim
sy. 3. More show of argument could be made in favor of the
authorship of Apollos, than of either of the persons named above,
Paul only excepted. 4. No Latin writer of the first three
centuries directly ascribes it to Paul ; yet those of the fourth,
fifth and following centuries do not seem to have any doubt as to the
Pauline origin. 5. Among the Greeks Clement of Alexandria,
Origen, Dionysius of Alexandria, Alexander of Alexandria,

INTRODUCTION. u
*
Eusebius of Cesarea, Athanasius, Cyril of Jerusalem, Epiphanius
and the Council of Laodicea, A.D. 363, all give the weight of
their judgments in favor of the Pauline authorship, Many later
writers in the Eastern churches might be cited to the same effect.
6. If any would see a statement of the argument drawn from the
style of this epistle, he will find it fully made in Lardner. Lightfoot
says : " The very style of it may argue the scholar of Gamaliel." 7.
The author of this epistle was imprisoned in Judea, Chap. 10 : 24.
We know Paul thus suffered. But where have we any account of
the bonds of any other one claimed to be the author. The objec
tions to Paul's authorship are such as these. 1. His name is not
prefixed to this epistle, as it is to the other thirteen epistles ascrib
ed to him. But Lightfoot correctly says : " Paul's not affixing his
name to this, as he had done to his other epistles, does no more
deny it to be his than the first epistle of John is denied to be his
on that account." Moreover, if Paul is proven not to be its au
thor because it lacks his name, the same reasoning would prove it
had no author at all, for it bears no name whatever. 2. From
the days of Origen this epistle has been remarked upon for the ele
gance of its Greek. From this some are led to doubt whether
Paul wrote it. But Paul never had a theme every way so
well calculated to call forth all the genius of his nature and all
his scholarship, as the matter of this epistle. Nor is it unusual
for authors to write in styles widely differing in elegance, and even
in nervousness. This is true of Moses. The books of Leviticus
and Numbers are not at all like the thirty-second chapter of Deu
teronomy. Paul's Pastoral epistles in style differ as widely from
those to the Ephesians and Colossians, as do either of those from
the epistle to the Hebrews. Nor is it at all uncommon for good wri
ters exceedingly to vary in style. Edmund Burke wrote with far
more force and elegance on the French Revolution than on any
other subject. Robert Hall's discourse on Modern Infidelity is far
in advance of any other production of his pen. 3. Some have
thought there were expressions in this epistle unworthy of an
apostle. But this line of remark seems to be in the main frivo
lous ; or it goes on the supposition that Paul stood much upon his
dignity, whereas he condescended to the feeblest ; or the same
line of remark would prove that Paul was not the author of
several epistles, which bear his name. Scott : " The general testi
mony of antiquity, the current tradition of the church, and the
judgment of the most competent modern critics determine the
epistle to have been written by the apostle Paul." Moreover,
in every manuscript, with a single exception, it is ascribed to
him.

12 INTRODUCTION.

VII. THIS EPISTLE IS DIVINELY INSPIRED.
It is a pleasing fact that the question of penmanship does in no
way impair the strength of the argument for the divine inspiration
of this epistle. We are not certain who wrote some of the books
of the Old Testament, which yet are universally received as of
canonical authority. That the author of this epistle spoke as he
was moved by the Holy Ghost is admitted even by those who
express doubts as to authorship. Duncan : " We have no reason
to doubt, that it was dictated by the same unerring Spirit of God
with the rest of the New Testament. . . Our faith of the things
contained in scripture is not built on the credit and authority of
the writer of it, but on the testimony of the faithful and true Spirit
of God who inspired him." This is the old doctrine long since
avowed by Chrysostom respecting the authorship and inspiration
of the Psalms. Conybeare and Howson : " Every sound reasoner
must agree with St. Jerome, that it matters nothing whether it
were written by Luke, by Barnabas, or by Paul, since it is allowed
to be the production of the apostolic age, and has been read in
the public service of the church from the earliest times." Calvin
freely admitted his uncertainty respecting its author ; but he did
not doubt that it was written by some disciple of the apostles,
and he ' embraced it without controversy as one of the apostolic
epistles,' as containing apostolic doctrine. Kendrick no less de
cidedly expresses his opinion that the question of authorship does
not ' derogate in the slightest degree from the canonical authority
and the intrinsic excellence of the epistle.' In short, it is chiefly
those who are decidedly infidel, or. who have denied the self-exis
tence, the vicarious atonement, or the plenary satisfaction of the
Lord Jesus Christ, who have at any time expressed serious doubts
respecting the canonical authority and divine inspiration of this
epistle. VIII. IN WHAT LANGUAGE WAS THIS EPISTLE WRITTEN ?
Clement of Alexandria, Origen, Jerome, J. D. Michaelis and
others, have decidedly favored the opinion that this epistle was
originally written in the Syro - Chaldaic language, in the New
Testament called the Hebrew, Luke 23 : 38 ; John 19 : 20. This
was the vernacular of the people of Judea in the days of our
Saviour. Those who think this epistle was first written in He
brew, suppose, or leave us to suppose, that it was subsequently
translated into Greek by Luke, Barnabas, or Clement of Rome.

INTRODUCTION. 13
But the whole supposition is encumbered with difficulties. The
quotations from the Old Testament found in this epistle are gen
erally made from the Septuagint version, not from the Hebrew,
and that even when they widely vary from the Hebrew. This
would surely not be done in writing to those who were most
familiar with the Jewish scriptures in the original. If it were first
written in Hebrew, why should the words Melchisedek and Salem
be translated ? No Hebrew in Judea needed to be told that the
latter word signifies peace, and the former king of righteousness.
In this epistle are found many things no less opposed to the idea
of our having only a translation of the original. There are also
in it several paranomasias on Greek words, which would not be
possible in a translation from Hebrew. Then this epistle reads
like an original ; it is free, flowing, not cramped nor strained.
Moreover, the Greek was well known in Judea, as might be
argued from Luke 23 : 38 ; John 19 : 20. The fact that great num
bers of Jews in the first century well understood and highly
esteemed the Greek language is incontestably proven in many
ways. Josephus and Philo both wrote in Greek. The latter was
sometimes called the Jewish Plato. He adopted the philosophy
of that disciple of Socrates, and wrote elegantly in the language
of the Athenian. In the time of Paul, there were probably more
Jews residing elsewhere than in Judea. There are known to have
been more than half a million in and around Alexandria, in Egypt.
Nor, is this all. There is extant no copy of the Epistle to the
Hebrews in the mother tongue of the Israelites of the first cen
tury, which any respectable writer claims to have been in existence
at that time. Barnes : " None of the fathers say they had seen
it, none quote it." Nor is there any history or tradition entitled
to credit, and opposed to the views here presented. Ebrard :
" There is nothing in the epistle itself that could lead to the rais
ing of such a question." If, in the fitness of the case, Paul should
have written to the Hebrews in their vernacular, the same argu
ment would show that the Epistle to the Romans should have
been written in Latin. These general views are supported by the
line of remark found in Beausobre, Capel, Basnagle, Spanheim,
Mill, Wetstein, and other good scholars. So decisive is the evi
dence that Conybeare and Howson do not hesitate to say : " It
may be considered as an established point, that the Greek epistle
which we now have is the original."
IX. The scope and design of this epistle.
When one conceives that any portion of scripture deserves to be

14 INTRODUCTION.
so spoken of as to present a low or mean conception of the design
and intent of the writer, it is not uncharitable to impute a wicked
state of heart to him, who can thus degrade sacred things. But
among devout and learned men, there may be quite a variety of
opinion respecting the scope of a sacred book. This sometimes
occurs even where the design is stated in the book itself. This
variety of view results from the fact that the word of God is very
rich, and presents great truths with an unsparing hand, and in
rich profusion. One man is most struck with one aspect of the
truths presented ; while another looks at the blessed revelation in
quite another light. Hence, the variety, and even diversity of
views respecting the scope of this epistle. Gouge: " That main
point which is aimed at throughout the whole sacred scripture,
especially in the New Testament, is the principal scope of this
epistle, and the main work whereat the apostle aimeth therein,
namely this, that Jesus Christ is the all-sufficient and only Saviour
of men." The objection to this statement is that it as well suits
one of the Gospels, or half the epistles of Paul. It does not state
the specific design of this writing, as distinguished from others.
Ebrard ; " The aim and object of this epistle is to consider the Old
Testament institutions with the intent to discover, and in how far,
they point forward to something more perfect." This epistle does
certainly accomplish the end here stated. Mestrezat : " The shad
ows of the Old Testament are so many reflectors, contributing
light to the Gospel." But is that the main scope of this writing?
I trow not. Tong, with whom Lindsay substantially agrees, says :
" As to the scope and design of this epistle, it is very evident that
it was clearly to inform the minds, and strongly to confirm the
judgment of the Hebrews in the transcendent excellence of "the
gospel above the law, and so. to take them off from the ceremonies
of the law, to which they were so wedded, and of which they
were so fond, that they even doted on them." Beyond a doubt
this epistle shows how the types and rites of former dispensations
were fulfilled in Christ. In this sense we may ask as one of the
ancients, " What is the Law but the Gospel predicted ? What is
the Gospel but the Law fulfilled ? " Yet is this its end, or one>of
the means of gaining a higher end ? The epistles of Paul to the
Romans and to the Galatians do, as clearly as this epistle, declare
and evince the superiority of the gospel over the law ; particu
larly to all the ends and purposes of a complete justification ; yea, '
and of sanctification also.- Guyse takes very much the same view
as Tong. Diodati, with whom McLean virtually agrees, says :
" The principal end of this epistle is to show that in Christ is the
end, foundation, body, and truth of the figures of the law, which

INTRODUCTION. 15
of themselves were of no virtue for the soul, so that having ac
complished them in himself, he hath annihilated the use of them,
and hath taken away these vails and shadows to give way unto
the clear and naked truth of the expiation of sinners, and of man's
full reconciliation with God, by the only sacrifice, perfect obedi
ence and continual intercession of himself. The ends here sug
gested are doubtless accomplished by this and several other epis
tles. But that does not evince the special design of this epistle.
Turner, with whom virtually agree Doddridge, Tholuck, F. S.
Sampson, Ripley and others, says : " The evident design of this
epistle is to confirm and establish the faith of the Hebrew Chris
tians, who had been exposed to persecutions, and were in danger
of apostasy." It is true that Paul here gives' solemn warnings
against forsaking Christ and his gospel. He utters solemn thoughts
on this subject more than once. But there are several whole
chapters in the body of the argument, where apostasy is not
even alluded to. To warn against renouncing the gospel cannot
then be the main or " evident design of the epistle." We must look
further. Moll: "The entire epistle turns upon the idea that true
constancy in the Christian faith is absolutely indispensable to an
entrance into the rest of God." No doubt this is true, but it is no
more true of this than of a large number of books in the Bible.
Besides, this whole epistle turns on other ideas no less funda
mental and generally taught in scripture.
In this state of things one wonders that so few have consulted
the epistle itself, and from it learned what was its great theme,
scope and design. This is considered in other cases a fair mode of
proceeding. Thus Luke tells us the scope of his Gospel. He says,
it was a " treatise of all that Jesus began both to do and to teach,"
Acts 1:1. In like manner Paul declares the intent and aim of his
first Epistle to Timothy. It was to teach a young minister what
line of conduct he should pursue : " These things write I unto
thee . . . that thou mayest know how thou oughtest to behave
thyself in the house of God, which is the church of the living
God," 1 Tim. 3: 14, 15. This sentence has always been deemed
conclusive. In like manner all but those, who hold dangerous
errors, accept the statement John makes concerning the intent and
scope of his first Epistle : " These things have I written unto you
that believe on the name of the Son of God ; that ye may know
that ye have eternal life, and that ye may believe on the name of
the Son of God," 1 John 5 : 13. In none of these cases are the
scope and design of the writing more clearly stated than in the
Epistle to the Hebrews. After the apostle has written seven
whole chapters of this epistle, he says, in language clear and un-

16 INTRODUCTION.
mistakable, that his object has been to give us the true doctrine
respecting the priesthood of Christ. At the opening of Chapter
8 he thus tells us his theme: "Now of the things which we
have spoken this is the sum : We have such an high priest, who
is set on the right hand of the throne of the Majesty in the
heavens ; a minister of the sanctuary, and of the true tabernacle
which the Lord pitched, and not man." Could language more
clearly declare that all the preceding part of the epistle was a
treatise on the glorious priesthood of the one Mediator, the Lord
Jesus Christ? This testimony is unimpeachable. It is from the
sacred penman himself. When we read the epistle we find the
same theme continued for at least three chapters more. Nor is
there anything in the last three chapters contrary to this belief.
They fairly carry out this view in the practical use they make of
it. The scope and design of this epistle, then, is to enlighten us
on the priesthood of the Lord Jesus Christ, and to teach us the
uses of the doctrine thus set forth. Christ is the Mediator. And
the distinction of his offices into those of Prophet, Priest, and King
is not a human invention. It is taught in the scriptures. It is
true we have no entire books of scripture devoted to the discus
sion of Christ's prophetical and kingly offices. What we learn on
those branches of .truth we gather from many parts of the sacred
volume. But here we have a whole epistle consisting of thirteen
chapters containing two hundred and ninety-three verses, given
to the great theme of the priesthood of Christ, and of the truths
and duties rightly connected with the knowledge and acceptance
of the doctrine of that priesthood. Mandeville : " The unfolding
of the Priestly office is the principal subject of this Epistle."
Gray : " The apostle's view in this epistle is to demonstrate, that
the Jewish priesthood and its atonement never took away sin, nor
brought in righteousness, nor saved a soul : that it, and in fact
the whole law, had but ' a shadow of good things to come ; ' that
Jesus was the substance of that shadow ; the real priest, who made
the true atonement, and ' obtained everlasting reconciliation ' for
his people. The readers of this epistle will have perceived with
what care the apostle keeps this subject before their e3^es from the
beginning to the end." McCheyne : " This is the sum of the Epis
tle to the Hebrews to show you the work, the beauty, the glory,
the excellence of this High Priest."
X. Errors condemned by this epistle.
In the Introduction to his Exposition of this epistle, Tait oc
cupies several pages in showing how it condemns several

INTRODUCTION. 17
forms of false doctrine and dangerous heresy. He specifies Uni-
tarianism, Popery, Sabellianism, Tritheism, Nestorianism, Eutych-
ianism, Apollinarianism, Antinomianism, etc. Much more might
be said to the same effect. In the study of the epistle, the intelli
gent reader can hardly fail to see how this two-edged sword turns
every way, and flames out against wickedness both in doctrine
and in practice. XI. The ritual of the Temple service.
It seems strange that the ritualism of modern times is not
effectually checked and reproved by the memory of the abolition
of the most splendid ritual the world has ever seen. The ritual
given by Moses was minute, prescribing everything. It was truly
gorgeous, and, to the believer, very significant. If salvation could
have been by any ritual, it surely would have been by that given
by Moses. At the beginning of the Christian era it had received
the marked sanction of heaven for fifteen or sixteen centuries — a
period as long as Christianity had been known and received when
Martin Luther began his career. For long centuries its priests-
and high priests had worn their costly and solemn robes ; its altars
had smoked with the fat of victims and with the sweetest incense ;
it was given on an occasion to human senses the grandest ever
witnessed on earth ; by the ministry of angels it came through
Moses as mediator — Moses, the greatest of all the old prophets.
Therefore it is not marvellous that those Israelites, who had no
saving knowledge of God, should have had a blind and enthusiastic
attachment to it. And so weak is human nature, even though it
be regenerated, that we can easily see how the converts from
Judaism were slow in entirely renouncing a form of public worship
in which their famous and devout fathers had truly honored God
and been profited. XII. Commentaries on this epistle.
The commentaries on this epistle have been very numerous.
Many of them have been truly valuable. Among the Fathers,
¦Chrysostom has left us thirty-four lectures ; and Cyril of Alex
andria has left us some fragments. The same is true of Theodoret,
Euthalius and Theophylact. Anselm and Aquinas have given us
some good thoughts on this epistle. The same is said to be true
of Peter Lombard and Hugo de S. Victore, though I have not met
with their productions. During and since the XVI. century the
number of writers on this part of God's word has been large.
2

18 INTRODUCTION.
Among them are Erasmus, Luther, Melancthon, Zuingle, Calvin,
Bullinger, Cornelius a Lapide, Calmet, Piscator, Pareus, Brent,
Osiander, Hunnius, Gerhard, Oecolampadius, Wetstein, Grotius,
Semler, Limborch, Beza, John Owen of Oxford, Peter Van Hoke,
Junius, Drusius, LeClerc, Carpzov, Hammond, T. Dickson, Dod
dridge, Pyle, Whitby, Michaelis, Morris, Beausobre, Gouge, Dio-
dati, Dutch Annotations, Assembly's Annotations, Bengel, S.
Schmidt, Ernesti, Burkitt, Deering, Duncan, Slade, Pool, Lawson,
Tong, Rosenmuller, Cramer, Vaughan, Baumgarten, Calov, Scott,
Clarke, Kuinoel, Hawker, Tholuck, DeWette, Olshausen, Cony
beare & Howson, Ebrard, Koppe, Stier, Hahn, Blo'omfield, Mac-
knight, McLean, Turner, Starr, Stuart, Mandeville, Tait, Alford,
V. G. Sampson, Barnes, F. S. Sampson, Ripley, Lindsay, Patter
son, Moll, Delitzschj* etc.
XIII. Of the title to this epistle.
In our authorized version the title is, " The Epistle of Paul, the
Apostle, to the Hebrews." If Paul wrote it, the title is quite cor
rect, designating the character of the book, its author, the office
he held, and the persons he addressed. But neither titles nor sub
scriptions to epistles are supposed to be inspired. Some of the
latter are known to be incorrect. See Introduction to the author's
Commentary on the Epistle to the Romans, § 6, p. 12.

THE

EPISTLE OF PAUL, THE APOSTLE,

TO THE

HEB EE¥8,

CHAPTER I.
VERSES 1-7.
OUR HIGH PRIEST IS DIVINE.
God, who at sundry times and in divers manners spake in time past
unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath ap
pointed heir of all things, by whom also he made the worlds ;
3 Who being the brightness of his glory, and the express image of his
person, and upholding all things by the word of his power, when he had
by himself purged our sins, sat down on the right hand of the Majesty on
high; 4 Being made so much better than the angels, as he hath by inheritance
obtained, a more excellent name than they.
•5 For unto which of the angels said he at any time, Thou art my Son,
this* day have I begotten thee ? And again, I will be to him a Father, and
he shall be to me a Son ? •
6 And again, when he bringeth in the first-begotten into the world, he
saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels spirits, and his
ministers a flame of fire.
THE apostle takes but little time in introducing his great
theme. He refers to the foundation of his whole doctrine
to be set forth in this epistle. He alludes to a great fact
admitted by all Hebrews, viz. that their prophets were real proph
ets, whose words were divinely inspired.
1. God, who at sundry times and in divers manners' spake in time
(19)

20 EPISTLE TO [Ch. I., v. i.
past unto the fathers by the prophets. Peshito : In many ways and
many forms, God anciently conversed with our fathers, by the
prophets ; Wiclif: God that spoke sumtyme by profetis in many
maners to our fadris ; Tyndale and Cranmer : God in tyme past
diversly and many ways spoke unto the fathers by Prophetis;
McLean : God, who in sundry parts, and in various manners,
spake of old to the fathers by the prophets ; Stuart : God, who in
ancient times spake often and in various ways to the fathers by
the prophets. The chief diversity of rendering and of interpreta
tion refers to the two words which we render at sundry times and
in divers manners. Both of them are compound adverbs, which
occur no where else in the New Testament. Chrysostom gives,
he thinks, the sense of both by one word, meaning variously.
Both Bretschneider and Robinson allow that we may render them
both in many ways. But there is serious objection to giving them
precisely the same sense. Paul never uses tautology. Nor are
these terms used for mere amplification. Quite a number of com
mentators regard the first word as pointing to times and the
second to forms of communicating the divine will to men. This
is the idea conveyed by our authorized version. This teaches no
error and gives the substance of what is taught. McLean : " The
original signifies in several parts or parcels, which must also imply
at sundry times." But the exact idea is obtained by strictly ad
hering to the meaning of the words as learned from their deriva
tion. The first word clearly means in many parts or portions.
Guyse : " By degrees, with increasing light, in several parcels."
F. S. Sampson, " In many parts." We. have God's will given us in
the Old Testament in tfiirty-nine separate books. Of .these some
contain prophecies uttered during the reign of as many as four
successive kings, Isa. i : i ; Hos. i : i. Some are condensed his
tories of long periods. One consists of one hundred and fifty in
dependent compositions. From Moses to Malachi there elapsed
more than a thousand years, during which God gave to the Jews
a written revelation. But God revealed his will to Adam, and
Enoch, and Noah, and Abraham, and Isaac, and Jacob, and Joseph,
long before any part of his word was written. For more than
thirty-five hundred years God spoke to the ancients, giving to one
a promise, to another a history, to another a prediction, to another
a song, etc. till his whole will, as designed for them was revealed.
He gave out 'truths to them in parcels. This was particularly
true of the way of salvation by a Redeemer. Although it was
always a welcome theme to the prophets, and often by them in
troduced without formal notice, yet God did not design that men
should fully understand it till the coming of Messiah. It is only

Ch. 1.; v. I.] THE HEB RE WS. 21
under the gospel that faith has ceased to ask for more light con
cerning the method of salvation, " God having provided some
better thing for us, that they without us should not be made per
fect," Heb. 11 : 40. It is true the way of salvation to sinners was
always the same, just as the light of the morning in its various
stages is the same light, yet it is granted to us in very different
degrees at the successive steps of the rising of the sun. So the
scheme of saving man was always perfect, and needed no amend
ment. But men's views of it have not always been equally clear
and satisfactory. . Jesus himself said : " Verily I say unto you, That
many prophets and righteous men have desired to see those things
which ye see, and have not seen them ; and to hear those things
which ye hear, and have not heard them." Matt. 13:17.
Compare Luke 10 : 24; John 8 : 56; Eph. 1 : 17, 1.8; Heb. 11 : 13;
1 Pet. 1 : 10-12. Thus God made known his will and his grace in
many parcels, and at sundry times.
He did it also in divers manners, or in various methods. Some
times God revealed himself by a theophany, or divine manifesta
tion, as to Adam in Eden, and to Moses in the burning bush and
elsewhere, Num. 12 : 6, 7 ; sometimes, by dreams and visions, as to
Jacob and Joseph ; sometimes, by the ministry of angels, as at the
giving of the law ; sometimes, in great grandeur by audible utter
ances ; and sometimes, bj^ writing with his own finger, as in giv
ing the precepts of the Decalogue on tables of stone. Often he
inspired men to speak and write his mind. This was his most
common method of revealing his will. Whatever were their pri
vate views and feelings, the prophets were controlled by divine
inspiration. They spake as they were moved by the Holy Ghost.
Even Balaam confessed his inability to speak counter to the divine
will: " If Balak would give me his house full of silver and gold,
I cannot go beyond the word of the Lord my God, to do less or
more," Num. 22 : 18. See 1 Pet. 1 : 11 ; 2 Pet. 1 : 21. Many were
prophets, who wrote nothing. The Spirit of -Christ, which was in
the prophets, infallibly secured the utterances of the truth. God
also taught his ancient people by making men and things to be
types of good things to come ; by rites and ordinances ; by a cere
monial the most exact ; and by services often costly and gorgeous.
The phrase — in time past — simply means formerly, and fixes no
date. The Greek word so rendered marks the distinction be
tween all former days and those of the gospel. The whole force
of Paul's argument in this epistle turns upon the fact, admitted by
Jews and Christians, that .the Old Testament is the word of God,
and that the prophets spoke the truth, for God spake in them.

22 . EPISTLE TO . [Ch. I., v. 2.
But God did not tell the old prophets all that he would have his
people to know. For the same God
2. Hath in these last days spoken unto us by his Son, whom he hath
appointed heir of all things, by whom also he made the worlds. If the
author of the law is not the author of the gospel, then the gospel
is not true, and the Jews are not to be blamed for rejecting it.
But the same God, who spoke to the fathers, has in these last days
spoken to us by his Son, and by the apostles of. the Lamb. The
old prophets foretold the time of Messiah in various terms. But
they and the apostles agreed in often calling it the latter days, or
last days, Isa. 2:2; Hos. 3:5; Mic. 4:1; Acts 2:17; 1 Tim. 4:1;
2 Tim. 3 : 1 ; 2 Pet. 3:3. There is great fitness in this designa
tion. The gospel is God's last dispensation of mercy to man. It
is the everlasting gospel. For the recovery of man to God there
is no scheme to succeed what is now fully revealed. Jesus says :
" All things that I have heard of my Father, I have made known
unto you. No man hath seen God at any time, the only begotten
Son, which is in the bosom of the Father, he hath declared him,"
John 1:18; 15:15. And the Samaritan woman said : " We know
when Messias is come, he will tell us all things," John 4 : 25. The
gospel is a full revelation. God hath spoken unto us by his Son.
In scripture Christ is many scores of times called the Son, the
Son of the Blessed, the Son of the Highest, the Son of God, the
only begotten Son, the only begotten of the Father, God's well
beloved Son. Wherever the corresponding term Father is found
in relation to the first person of the Trinity, the Sonship of the
second person is by implication declared. In a sense angels are
called sons of God, Job 38 : 7. They derive their existence direct
ly from God and they wear his image. The same is true of Adam,
who had no earthly parent, Luke 3 : 38. In a very pleasing -sense
believers, being renewed by the Holy Ghost, and adopted into
the Lord's family, are called sons of God, Rom. 8 : 14 ; 1 John 3:1.
But the whole argument in the early part of this epistle shows
that Jesus Christ is the Son of God in a far higher sense than can
be claimed for any mere creature. He is pre-eminently God's
own Son, Rom. 8 : 32 ; and God's dear Son, CoK 1:13; and God
is pre-eminently his Father, John 5:18. The first proof here given
that our high priest is divine is that holy men, inspired of God,
call him the Son of God. The next is like it. Him hath God ap
pointed heir of all things. A Son is an heir, Rom. 8:17; Gal. 4 : 7.
Believers are heirs of God, but their heirship is through their
Redeemer. " They are joint heirs with Christ." But in his own
right, and by reason of his infinite and glorious righteousness the
Lord Jesus is heir of all things. He merits all honors and riches.

Ch. I., vs. 2, 3.] THE HEB RE WS. 23
He deserves all the glory he has ever received from men, from
angels and from God the Father. The heir had great rights and
honors, Gen. 8:17; Gal. 4:1. How greatly God has honored his
Son is no secret. See Ps. 2:10; Matt. 28 : 18 ; John 3 : 35 ;. 16 : 15 ;
Rom. 8 : 29 ; 1 Pet. 3 : 22 ; Rev. 1:5; 17:14. God appointed tiis
Son to be heir, 1. in his eternal purpose ; 2. in giving him so great
a work, whose just reward is great ; 3. in highly exalting him.
The next proof here given of the supreme divinity of our high
Priest is that by him also God made the worlds. The term worlds
here used may designate the eras or dispensations past or present,
all of which have been arranged in reference to Christ and by his
authority ; or, it may point to all that came into existence in those
times. The latter is probably the true meaning here. Jesus Christ
is truly Creator of all things. On this point the word of God
leaves no room for doubt. It lays down the great truth : " He
that built all things is God," Heb. 3:4. It proceeds to say that
the Son of God is Creator. " All things were made by him ; and
without him was not anything made that was made ; " " To us
there is but one God the Father, of whom are all things, and we in
him ; and one Lord Jesus Christ, by whom are all things, and we
by him ; " " By him were all things created, that are in heaven,
and that are in earth, visible and invisible, whether they be thrones,
or dominions, or principalities, or powers : all things were created
by him and for him." John 1:3; 1 Cor. 8:6; Col. 1 : 16. We have
no higher proof of the divinity of the Father than that he is Cre
ator. Yet here is the same evidence that the Son is divine. Paul
goes on to speak of Christ,
3. Who being- the brightness of his glory and the express image of his
person, and upholding all things by the word of his power, when he had
by himself purged our sins, sat down on the right, hand of the Majesty
on high. The next proof of the divinity of our high Priest is that
he is the brightness of his Father's glory, and the express image
of his person. Peshito: Who is the splendor of his glory, and
the image of himself; Wiclif: Which whonne also he is the brit-
ness of glorie, and figure of his substance ; Tyndale. and Cranmer :
Which sonne beynge the brightnes of his glory and very ymage
of his substance. For imagefRheims and Doway have figure ; but
the Doway has a note saying that the word means express image,
and most perfect resemblance. For brightness McLean has efful
gence, and Stuart and Craik have radiance. For express image
Stuart has exact image, and Craik, impress, or exact impression.
The word rendered brightness occurs here only. It declares how
Jesus Christ is the effulgence of all that is excellent in the divine
nature. God's glory is the sum or fulness of his perfections. The

24 EPISTLE TO [Ch. I., v. 3.
Son is also the express image, or exact impress of that excellence.
We use the same term in regard to stamps on wax. And he is the
exact impression of the Father's person, or substance. The Greek
is the word used- by the eastern church to express personality in
the divine nature. The same word is in Heb. 1 1 : i rendered sub
stance. Here it means essence, or being, or substance, as those
terms have long been used by theological writers when speaking
of the divine nature. See also Bretschneider and Robinson. Thus
the Son has the very being, essence, or substance of God, and so
he is God. Whoever has the nature of God is divine. The divin
ity of the Son is further proven by his upholding all things by the
word of his power. For upholding some of the old versions use
bearing, bearing up, carrying, We have the same idea in Ps. 75 : 3,
" I bear up, the pillars of it" [the earth]. In Col. 1 : 17 the same
idea is thus taught : " By him all things consist," stand together,
are continued in existence and in order. Some prefer the idea of
bringing into existence, or creating ; but it may be doubted if the
word ever has that meaning. Besides, both here and in Colossians
that idea is expressed in previous passages. The word clearly
points to the care of the world in preserving and governing it, and
in conducting its affairs to good ends. Hawker : " He controls
all things, in all the departments of nature, providence, grace and
glory." He is the great bond of union and a new head to all holy
rational creatures, Eph. 1 : 10.. All this proves the divinity of our
high Priest. The apostle next says, When he had by himself purged
our sins. Peshito : And by himself he made a purgation of sins ;
Wiclif: He makith purgacibun of synnes ; Tyndale: Hath in his
owne person pourged oure synnes ; McLean : Made purgation of
our sins ; Stuart : After he had by himself made expiation for our
sins ; Craik : When he had by himself made atonement for our
sins. To purge is to cleanse, or purify. The literal rendering
here is, made purgation. The cognate verb is commonly rendered
cleanse or make clean ; sometimes purge, as in Heb. 9 : 14, 22 ;
sometimes purify, as in Tit. 2 : 14. This cleansing refers : 1. to the
washings of men's hands or persons, John 2:6; 2. to the ceremo
nial purification of a leper, Mark 1 : 44 ; Luke 5:14; 3. to the put
ting away of sin by a sacrifice, by Hood-shedding, by atonement.
Compare 2 Pet. 1 : 9. Christ made purgation of sins by sheddino-
his own blood for them, by expiating their guilt. This is the mat
ter here referred to ; although he does also by his word and Spirit
renew and sanctify his people. But to atone was Christ's great
work. As our high Priest it was his greatest work on earth. It
required his deep humiliation and dreadful death. No mere
creature could have effected this cleansing. He could not have

Ch. I., v. 3.J THE HEB RE WS.

25

borne the weight of our sins, nor of the wrath of God due for
sin ; nor could he have brought in ample and everlasting right
eousness. All the service any mere creature can render is due
for himself to God his Master. This purification of his people
Christ made by himself alone, without the aid of another, by his
own blood and not by that of any other victim. In its plan, in
its execution and in its application, redemption is by the Lord.
It is as necessary that the author of redemption be God, as that
the author of creation be divine. Hawker : " The purging of our
sins is made to appear a greater work in the heir of all things,
than even, the creation of the worlds by him. For the one was
simply the act of his almighty power : but the other is not only the
act of his almighty power and his almighty love, but the giving
of himself in the purging of our sins." Blessed be God, it is as
certain that, if saved at all, we are saved by Jehovah, as that we
are made by him. Having put away sin and made an end of trans
gression by offering himself, Jesus sat down on the right hand of the
Majesty on high. This is according to that promise : "Also I will
make him my first born, higher than the kings of the earth;"
" The Lord said unto my Lord, Sit thou at my right hand, until
I make thine enemies thy footstool." Ps. 89:27; 110:1. The
first step in Christ's exaltation was his resurrection ; the second,
his ascension to -heaven ; and the third, his session at God's right
hand. But our apostle passes by the first and second, and men
tions only the third. The last implies the other two. Jesus claimed
to have been with God, to have known the Father as the Father
knew him, and to have all authority in heaven and in earth. When
his body was laid a lifeless corpse in the sepulchre of Joseph, to
the ignorant and unbelieving it looked as if he had set up false
claims. Had he continued under the power of death, such an in
ference would have been fair. But it was impossible that he should
be holden of the bonds of death. He, who had laid down his life
like a God, took it again like a God, and thus proved he was no
pretender. He did more. He ascended up on high. Nor were the
gates of heaven barred to him. On the contrary he was received
in triumph. Nor was he merely admitted to one of the many
mansions in the skies. He sat down on the right hand of God.
The Father thus for ever confirmed and established all Christ's
claims to be in the highest favor with God, to be equal with God,
to be God. If God thus crowned him with glory and honor, he
was just what he had claimed to be, just such an high Priest as
became us. His divinity was thus proven beyond reasonable doubt.
F. S. Sampson : " Had our Mediator been a mere creature, he
could not have shared thus in the divine glory and government."

26 EPISTLE TO [Ch. I., v. 4.
4. Being made so much better than the angels, as he hath by inherit
ance obtained a more excellent name than they. Peshito : And he is
altogether superior to the angels, as he hath also inherited a name
which excelleth theirs. Instead of better, Tyndale, Cranmer and
Genevan read more excellent ; Doddridge, McLean, and F. S.
Sampson, superior ; Delitzsch,' greater ; Conybeare and Howson,
much greater.- Stuart's rendering* is : Being exalted as much
above the angels, as he hath obtained a name more excellent than
they. Christ is rightfully, properly and by nature above angels,
the scripture says, far above all of them, Eph. 1 : 21. There is
more difficulty in explaining the word name than any other in
this verse. Some think it refers to Christ's power, or authority,
or dignity, or excellency. Others regard it as having sole
reference to his appellation, SON. The safer and truer exposition
is to make it include not only the appellation but also all the glory,
majesty and excellence, connected with the idea of essential Son-
ship with God. This view suits the argument of the apostle. It
falls in with the immediate context. It coincides with the idea of
inheritance so carefully retained in this verse ; for a son is by law
an heir. Nor is it in conflict with any truth of scripture. It is
sustained by the analogy of faith and by many teachings of God's
word. Take these three texts in proof. " Unto us a child is born,
unto us a Son is given : and the government shall be upon his
shoulder : and his name shall be called Wonderful, Counsellor,
The mighty God, The everlasting Father, The Prince of Peace ;"
"And he shall be great, and shall be called the Son of the Highest;
and the Lord God shall give unto him the throne of his father
David. And he shall reign over the house of Jacob for ever ; and
of his kingdom there shall be no end ;" " God also hath highly
exalted him, and given him a name, which is above every name :
that .at the name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the earth ; and that
every tongue should confess that Jesus Christ is Lord to the glory
of God the Father." Isa. 9:6; Luke 1 : 32, 33 ; Phil. 2 : 9-1 1. fh
the first of these passages the word name clearly designates what
he really is. The same thing is done in Matt. 1 : 23—" They shall
call his name Emmanuel"— that is, he shall be Emmanuel— God
with us. So in Rev. 19: 13 it is said,: "His name is called the
Word of God," that is, He is the Word of God. Compare John
1 : 1-4. The second of the above passages (Luke 1 : 32, 33) seems
to. cover the whole ground of Christ's dignity— his Sonship, and
the authority and glory resulting from itr-his everlasting king
dom. The third passage (Phil. 2:9-11) sets forth the great fact
that the eternal power and godhead of Christ are the basis of that

Ch. I. vs. 4, 5.] THE HEBREWS. 27
infinite merit, which causes his elevation above all creatures in all
worlds. In accordance with these views Christ's name also "em
braces his authority, as in Matt. 7 : 22 ; Acts 4:7. In these and
other cases name means authority. In like manner he, who has
"this original and primeval glory, is advanced to the highest de
gree of rule and of majesty. So that McLean is right when he
says : " The name Son of God is not a nominal title nor a mere
term of office, but implies both the divine dignity of his person,
and the power and dominion he possesses as Heir and Lord of all
things." Bloomfield : " The apostle shows that Christ is King,
Lord and Creator of all things, and the angels are but ministers."
This exaltation is true and real, not imaginary ; it is proper not
figurative ; it is exceedingly and transcendantally glorious ; and
it is of his whole person, not merely his divine nature, but his
human nature as well. The apostle of the circumcision concisely
expresses the same thought thus : He " is gone into heaven, and
is on the right hand of God ; angels, and authorities and powers
being made subject unto him," 1 .Pet. 3 : 22. Tholuck : " What
the scripture says of the Son goes far beyond what can be said
of the angels. Angels are servants, nay, succorers of his re
deemed, while Christ is Son, and Everlasting King." This our
apostle proceeds at once to make clear.
5. For unto which of the angels said he at any time, Thou art my
Son, this day have I begotten thee ? And again, I will be to him a
Father, and he shall be to me a Son? The first of these quotations
is made from Ps. 2:7. It is made again in Heb. 5:5. Paul cited
the same passage in his argument made to the Jews at Antioch in
Pisidia, Acts 13 : 33. Great stress is thus laid upon it. The sec
ond of these quotations is from 2 Sam. 7: 14; or from 1 Chron.
22 : 10 ; for it is found in both places. In the second Psalm the
stability of Messiah's kingdom and glory rests on three things ;
r. On the anointing and setting up of Christ as King ; 2. On the
unalterable decree of God ; 3. On the relation subsisting between
the Father and the Son, vs. 6, 7. The filiation of Christ is alike
declared in the citation last made. Words could not make it more
clear. The only difficulty in explaining it arises from the fact that
it is inwoven into a prophecy, a part of which respects Solomon,
who was the immediate offspring of David ; but Solomon was a
type of Christ, who was to reign for ever. This is the key to the
right interpretation of that Whole passage in 2 Sam. 7, as it is also
of Ps. 72. Both of the citations are directly pertinent to Paul's
purpose. They prove- beyond a reasonable doubt that the doc
trine of both Testaments on Christ's Sonship with God is the
same. Gill : "Christ is the true, proper, natural, and eternal Son

28 EPISTLE TO [Ch. I. vs. 5, 6.
of God, and as such is declared, owned, and acknowledged by Je
hovah the Father." The antithesis in the two passages cited is
the same. On one side the first person of the Godhead begets or
is a Father ; on the other the second person is a Son. Now no
such relation as this exists between God and angels. He has never
used such language towards any of them. If he has, where is the
passage? when did he ever so speak to any one of the. angels?
Nor do these Scriptures stand alone. Others no less teach Christ's
supremacy over all the creatures he has made.
6. And again, when he bringeth in the first-begotten into the world,
he saith, And let all the angels of God worship him. The very words
here quoted are literally found in the Septuagint version of Deut.
32 : 43. They are in substance found in the same version of Ps.
97 : 7. Tholuck thinks that Reform of the quotation is indubitably
taken from the former of these passages, but that as to the matter
Paul beyond doubt had recourse to the latter. There is certainly
no valid objection against uttering the substance of a truth in any
appropriate words, wherever found. This has always been re
garded as admissible. But in this case it is not best to recur to
Deut. 32 : 43. It is admitted that in that place the authors of the
Septuagint version acted rather as interpreters than as translators.
The Hebrew does not bear out their rendering. Nor is there any
necessity of looking further than Ps. 97 : 7. That ode is generally
admitted to be Messianic. So say the Syriac, Luther, Calvin, Fa-
britius, Piscator, Venema, Amesius, Patrick, Gill, Henry, Home,
Morison and others. Tholuck : " The theme of this Psalm is the
triumph of Christ over an unbelieving world." So that any perti
nent citation from it is directly german to the apostle's purpose.
The authorized version, Fabritius, Piscator, Venema, Edwards,
Jebb and Fry in the clause cited read gods. But the Septuagint,
Syriac, Arabic, Ethiopic, Vulgate, Doway, Amesius, Tremellius
and Junius, Waterland and others read his angels. In Ps. 8 : 5 the
same word is rendered angels in our version. In Ps. 138 : 1 several
versions render the same word angels. In all these cases the He
brew word is Elohim, most commonly applied to the true God,
but also to angels, to magistrates, and evsn to false gods. Patrick :
" Let all that are called gods, whether princes on earth, or angels
in heaven, bow down to ftim." Home : " The clause declares the
supremacy of Christ over all that are called gods, in heaven and
in earth." All sober writers admit that the other citations in Heb.
1 are pertinent to Paul's argument, and that pious Hebrews would
see their force. We cannot without violence suppose this to be
an exception. It must be remembered, too, that Paul was as much
inspired as David, and that in making the citation we may with

Ch. I., v. 6.] THE HEBREWS. 29
infallible certainty follow his interpretation. This quotation, then,
proves Christ's infinite superiority to the angels ; for at the bid
ding of Jehovah they worship him. It does more. It proves his
supreme divinity ; because to worship any one, who is not the
Most High God, is idolatry — a sin every where in scripture de
nounced as most odious to God.
But when did he bring the first-begotten into the world ? It is
clearly implied that he was the begotten befbjre he brought him
into the world. His Sonship has already been proven by our
apostle. Bringing him into the world was not his eternal genera
tion. Moreover in the verse are two words, which show that the
bringing in was not from eternity. One is world, which means
the habitable earth, or, by a figure, the people in it. It is not the
singular of the word rendered worlds in v. 2 ; but that found in
Matt. 24 : 14 ; Luke 2:1; 4:5; Acts, 17:6, etc. The other word
here found, proving that Paul is not speaking of things before all
worlds, is angels. The existence of these holy creatures is taken
for granted ; for the passage says they were called on to worship
him. Still the question recurs, When did God do that act, known
as the bringing in of the first-begotten ? The answers to this
question are various. 1. Milton has a conjecture, not wild but
wholly poetical, that the probation of the angels consisted in their
being called on, soon after their creation, to adore the Son of God,
and own their allegiance to him. Some sober and respectable
thinkers have favored this view. To this it is strongly objected
that the term world is never used to denote angels alone. Indeed,
it is only inferentially that it can be said ever to embrace them at
all. 2. Some think that the time of Christ's birth in Bethlehem
was the time of the bringing in. And it is true that not only was
his conception announced by an angel, Luke 1:31; but his birth
was celebrated in the audience of the shepherds on the plains of
Bethlehem by a great multitude of the heavenly host, Luke 2 : 8-
15. But angels had rendered to the Son the most exalted wor
ship long ages before he was born in Bethlehem, Isa. 6 : 1-4 ; John
12:41. Stuart is in doubt whether the time was his birth or
whether we must go further, and refer the bringing in in fact 3.
To his entrance on his ministry. It is true that angels did min
ister to him as soon as his temptation was ended, and as his min
istry was about to begin, Matt. 4:11. But they no doubt had
often done the same, Matt. 2:13. Who doubts that angels accom
panied him in the flight into Egypt ? 4. Others would fix the
time of the bringing in at the resurrection. McLean strongly
favors this view : " The time referred to is when God raised him
from the dead." And it is true that his resurrection and ascen-

30 EPISTLE TO [Ch. I., v. 6.
sion awakened the liveliest interest among the angels, Matt. 28 :
2-7; Mark 16:5-7; Luke 24:4-6; Acts 1 : 10, 11. In this case
the resurrection and ascension are considered as one whole — com
plete exaltation. 5. A late anonymous writer has revived an opin
ion formerly held by Mede and others, and places the time in the
full blaze of " millenial glory," when the first-begotten shall be
brought into the world in a manner very glorious, all nations call
ing him Lord to thg glory of God the Father. 6. Lyra and oth
ers regard the bringing in as referring to the day of judgment,
when all things shall be subdued unto Christ, 1 Cor. 15 : 28 ; when
all his enemies shall be made his footstool, Heb. 10 : 1-3. It is a
great objection to the five views last stated that they postpone the
command to the angels to worship the Son until long ages after
we know that they adored him. And who dare say that of old
they worshipped him without authority ? Not a few, both an
cients and moderns, have,, indeed, founded an argument on the
word again, connecting it with bringing in. But these are not
agreed as to the time, some making it refer to the resurrection of
Christ; others to the time noticed under head 6 above, etc. But
there is no good cause for giving the adverb again in this verse a
sense different from what it has in v. 5, where it is the sign of an
additional quotation. It is used for the same purpose in Heb.
2:13 (twice) ; and in Heb. 4 : 5, 7, and elsewhere. See Rom. 15 :
10-12. But in what consists the bringing in of the first-begotten into the
world ? The decision of this matter, so far as philology is con
cerned, turns very much on two words. The first is the adverb
when. It is correctly rendered ; but our English word, like the
Greek, does not necessarily fix any definite time. In multitudes
of cases it has the force of whensoever. In proof see Matt. 5 .: 11;
6:2, 5, 6, 16, 23 ; 13 : 32 ; 23 : 15 ; 24 : 32 ; Mark 4 : 15, 16, 29, 31,
32 ; Luke 6 : 22, 26 ; 1 1 : 2, 21, 34, 36 ; John 2 : 10 ; 5:7; Rom. 2 :
14 ; 1 Cor. 14 : 26 ; 16:5, an<l scores of passages. The other word,
on which the sense turns, is that rendered bririgeth in. This ren
dering is very common, as in Luke 2 : 27, " The parents brought
in the child ;" John 18 : 16, " Brought in Peter ;" etc. There the
word pretty certainly means to introduce. So say Bretschneider,
Robinson, Doddridge, Guyse, Slade, Ripley, Patterson, Lindsay,
Conybeare and Howson, F. S. Sampson, Barnes, etc. Gouge:
" By bringing into the world is meant a manifestation in the
world." If these views are correct, then we may paraphrase the
verse thus : " Whensoever by his word or providence, God has
brought to men's notice, or introduced to them his first-begotten
and well-beloved Son, he manifestly sets forth his immense supe-

Ch. I., v. 6.] THE HEBREWS.

3i

riority to all angels; and he does this explicitly and in so many
words in Ps. 97, an ode known to all Hebrews, and by them gen
erally admitted to be Messianic. In that Psalm in the midst of
many lively and inspiriting representations, the Father says, Let
all the angels of God worship my Son, ascribing to him divine
glory, honor and majesty. Let not one decline this clear and sol
emn duty. For it is my will that all angels as well as men should
honor the Son as they honor the Father." If such paraphrase is
admissible, it at once relieves the passage of many difficulties.
Diodati prefers to confine the sense closely to what is taught in
Ps. 97, holding that the bringing in is the prophecy there uttered.
The objection to this view is that it confines within too narrow
limits a declaration that seems to be general. Owen of Oxford :
" That which was intended in the Old Testament, in the promises
of his coming into the world, is that which is here expressed by
the phrase bringing him in."
The term first-begotten, as distinguished from begotten, already
considered, claims attention. The Greek word so rendered oc
curs in the New Testament nine times. In seven instances it
refers to Christ Jesus, twice as the first-born of Mary, and five
times in other connections. It is rendered first-born or first-begot
ten, according to the preference of the translator, the original
word being the same. The cognate noun is rendered birthright.
Two ideas belong to the word first-begotten. 1 . Priority. Christ
was before John the Baptist, John 1 : i5,«though according to the
flesh John was several months his senior. He was before Abra
ham, John 8 : 58. Yea, more, he was "before God's works of old.
He was set up from everlasting, from the beginning, or ever the
earth was. When there were no depths, he was brought forth ;
when there were no fountains abounding with water. Before the
mountains were settled ; before the hills was he brought forth,
while as yet he had not made the earth, nor the fields, nor the
highest part of the dust of the earth," Pr. 8 : 22-26. He was " in
the beginning with- God," John 1 : 1, 2. Language could not be
clearer. 2. The other idea belonging to the word first-begotten is
preeminence, or possession of the rights of primogeniture. In this
sense he is the first-born among many brethren, the first-born of
every creature, the first-born or first-begotten from the dead ; that
in all things he might have the preeminence, Rom. 8 : 29 ; Col. 1 :
15, 18; Re.v. 1 : 5.
It remains for us to consider the worship here enjoined. Wor
ship is of two kinds, civil and religious. Civil worship consists in
paying such civil respect to creatures as their age, office, dignity,
or relations to us demand. Thus Lot bowed himself before the

32 EPISTLE TO [Ch. I., vs. 6, 7.
two angels with his face toward the ground, Gen. 19: 1. Thus
Araunah bowed himself before the king on his face upon the
ground, 2 Sam. 24 : 20. So Joseph's brethren bowed down them
selves before him with their faces to the earth, Gen. 42 : 6. So
also Moses did obeisance to his father-in-law, Ex. 18:7; and
Solomon bowed himself unto Bathsheba, 1 Kings 2: 19; and the
young prophets bowed themselves to the ground before Elisha.
2 Kings 2:15. In like manner, judges are now addressed as
" Your Worships," or as " This Worshipful Court." In all such
cases it is designed to express, not' religious homage, but high
civil respect. In such worship the religious sentiment is not at
all involved. The act is wholly civil in its nature. But religious
worship calls for religious homage and veneration, and consists in
acts of devotion, such as prayer, praise, confession, thanksgiving
and supplication, in rendering to God all the names, titles and
honors which are his due, and in ascribing to him all his own
works. " Thou shalt worship the Lord thy God, and him only
shalt thou serve," is the law of the universe, Matt. 4 : 10. It is
well understood, that neither apostle nor angel desired or dared
to accept any religious homage, Acts 10 : 26 ; 14 : 14, 15 ; Rev. 19 :
10. While on earth our Lord received worship from men, Matt.
2:11; 8:2; 9: 18; 14:33; iS'-25; 28:9, 17; John 9:38; 20:28.
That the angels have long known it is their duty and privilege
to worship the Lord Jesus is evident from Isa. 6': 1-4; Rev. 4 : 2-
1 r ; 5 : 5-T3> as weH as frdm Ps. 97 : 7.
7. And of the angels he saith, Who maketh his angels spirits, and his
ministers a flame of fire. This is a quotation from Ps. 104 : 4, —
Who maketh his angels spirits ;
His ministers a flaming fire.
The Chaldee renders it, Who makes his messengers swift, like
spirits ; his ministers strong like flaming fire. Angels are servants
of God, servants of Christ. It was their honor and their delight
to minister to Christ when he was on earth. They adore him in
heaven. They feel an intense interest in every thing relating to
his kingdom, greatly joying at the conversion' of sinners, and de
siring to look into the mysteries of redemption, Luke 15 : 10 ; 1
Pet. 1:12. Their worship is conducted with peculiar and awful
reverence, as is proven by Isa 6 : 1-4 already cited. The apostle
puts it down among, the glorious things in the mystery of godli
ness that Jesus Christ Was "seen of angels," and "received up
into glory."

Ch. I., v. i.] THE HEBREWS. 33

Doctrinal and Practical Remarks.
1. The Bible is the word of God. It is no fiction, no fable, no
falsehood. God spake unto the fathers and unto the apostles, v. 1.
" The prophecy came not in old time by the will of man ; but
holy men of God spake as they were moved by the Holy Ghost,"
2 Pet. 1 : 21. Compare 2 Sam. 23 : 2, 3 ; Luke 1 : 70; Acts 1 : 16.
" All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteous
ness," 2 Tim. 3 : 16. Blessed be God for speaking to us at all.
Blessed be his name for speaking to us so often, so clearly, so fully,
so kindly, and with such authority. His word teaches us all the
mysteries, reveals all the truths, holds forth all the encourage
ments, utters all the warnings, and prescribes all the duties, which
it behooves us to know. No wonder God's people love it, find it
sweeter than honey, and esteem it better than thousands of gold
and#silver. The prophets, whom God raised up of old formed, in
their lives and characters, a more venerable body of men than can
be found among all the annals of the heathen world. They were
truly great men. By their predictions they sustained the hearts
of the ancient saints. Their testimony respecting Messiah was
clear and wonderful, John 1 : 45 ; Acts 10 : 43 ; Rev. 19 : 10. Men
never act more foolishly or wickedly than when they discredit the
truth of God's word. Nor can they act more wisely or piously
than by believing every word that he has spoken. Heaven and
earth may pass away ; but never shall one of the words of God
fall to the ground. No monuments are so venerable as those of
revelation. The genuineness and authenticity of the scriptures
are established on the firmest possible basis. Let any man prove
that we have the writings of Hesiod or Homer, and it is easy to
bring a ttiousand-fold more evidence that we have the genuine
prophecies of Isaiah and the genuine Psalms of David. And as to
the evidences of the truth of what we have in scripture, they are
varied, abundant, cumulative, complete. No humble man asks for
further proof of the divine origin of the holy writings.
2. Nor will a wise and good man be offended because God gave
us his will in parcels, at sundry times and in divers manners', v. 1.
It is amazing kindness and condescension in God to speak to. us
at. all. His infinite wisdom and goodness chose the right way.
To criticise his methods, or arraign his proceedings is both arro
gance and profaneness. Moll : " The fragmentary character of this
revelation produces in»it no error; for God is he who speaks to
us in the prophets, and all the utterances of revelation are oracles^
3

34 EPISTLE TO [Ch. I., vs. i, 2.
of God. The great variety of its forms best bears testimony to
the goodness of God in graciously condescending to human ne
cessities, and demonstrates at once the sincerity and earnestness
with which he draws near to us, and the depth of his condescen
sion." If men love history, where can they find such records as
in the Bible? If they are fond of poetry, "there- are," says Mil
ton, " no songs comparable to the songs of Zion." All the pru
dential maxims of the ancient wise men are put into obscurity by
the consummate wisdom of the book of Proverbs or even by the
thirty - seventh Psalm. The doctrines of the Bible are truly
heavenly. The worship it enjoins is simple, reasonable and ele
vating. Its moral's are pure, practicable and. ennobling. The
great secret of successful teaching is, A little at a time and often
repeated. This is the precise plan of scripture, Line upon line,
precept upon precept, here a little and there a little.
3. Yet in all this variety there is no discord. The earlier and
the later inspired writers never clash, vs. 1, 2. Great efforts have
been made to discover discrepancies between the sacred penmen.
The utmost that has been done in this way has been to feed infidel
pride and arrogance. . The meek have never followed these per
nicious ways. Jesus well said to the cavillers of his day, " Had ye
believed Moses, ye would have believed me : for he wrote of me.
But if ye believe not his writings, how shall ye believe my words ?"
John 5 : 46, 47. And blessed Paul says, " Having obtained help
of God, I continue unto this day, witnessing both to small and
great, saying none other things than those which the prophets and
Moses did say should come." Acts 26 : 22. The New Testament
does not supersede the Old. It fulfils it. Heubner : " Christianity
completes the circle of revelation; it is its perfection, and. stands
good for the highest reach of culture which man can attain on
earth." In a clear day a glorious noontide crowns the light of the
morning. Where is the man, who in true faith and love receives
one book of scripture, and rejects the rest, or relies on one Tes
tament and rejects the other? If the two Testaments did not ac
cord with each other, one or both would certainly be untrue. As
we find them, they do mightily support each other. One religious
truth is never inconsistent with any other religious truth : while
one error often s:ips the basis of another error. Moreover Christi
anity is a finality, the completion of what began to be revealed in
Eden. In its luminous pages there is no lack of light. For faith
and . godliness, for holy thinking, holy feeling, holy speaking and
holy living we need no more lessons, no clearer teaching than we
find in scripture. Faith says it is enough, though unbelief will
cavil forever.

Ch. I., vs. 2, 5.] THE HEBREWS. 35
4. In Christianity all turns on this point, Is Christ the Son of
God, or is he an impostor? vs. 2, 5. Between these there is no
middle ground. He is to be received with all the heart, or he is to
be rejected with abhorrence. If his claims were not well founded,
they were blasphemous. If he was not equal with God, he was
guilty of robbery. Very few in all the earth are ready to deny
that the great teacher of Nazareth was a just person, a pious and
benevolent man. If this is true he was no impostor. And he is
the author of the gospel. The prophets spoke the Old Testament
by the Spirit of Christ, 1 Pet. 1 : 10. But the great mass of the
thoughts of the New Testament were uttered by the Sayiour's
own blessed lips, and the. rest were communicated by revelation
to his apostles. The Jews blamed their fathers for killing the
prophets ; yet God forsook them not utterly on that account, but
sent the Lord Jesus, saying, "They will reverence my Son."
Christ himself addresses us in the gospel, which "began at
the first to be- spoken by the Lord, and' was confirmed unto us
by them that heard him," Heb. 2:3. Christ is far above the
prophets, even the best of them. Among them none was greater
than Moses. "They escaped not who refused him that spake on
earth [i. e. Moses] ; much more shall not we escape, if we turn
away from him that speaketh from heaven," Heb. 12:25. It is
therefore the height of madness to look for any scheme, which
shall by divine appointment succeed the gospel plan. If men will
not hear Jesus Christ, they will hear no messenger that God might
send. The gospel therefore has overwhelming demands upon us.
It comes to us from the lips of him, who made us, and who will be
our final judge.
5. Nor can we excuse ourselves from obeying the call of the
gospel on the score of any mysteriousness in its revelations. Its
mysteries are its glory. They are chiefly mysteries of love, such
as that God has spoken unto us by his Son, v. 2. But he has not
merely spoken to us, but he has redeemed us, and he saves us by
his Son. By the Lord Jesus justice and mercy, truth and righte
ousness are made harmonious in man's salvation. By him angels
and men are made one family, Eph. 1 : 10. By him God and man,
between whom was utter opposition, are brought together. Let
any man embrace in meekness and love these mysteries, without
which there is no salvation; and all other things now inscrutable
will have lost their power to perplex, even if many of them still
remain unsearchable.
6. Nor have we any right or reason to expect any new revela
tion from God, for he has in these last days spoken unto us by his
Son, v. 2. These are the last days; that is, this is God's last dis-

36 EPISTLE TO [Ch. I., vs. 2, 5.
pensation of grace to men ; and because it is the last he has sent
to earth the greatest messenger ever sent to any world. God
greatly honored Moses, when he said : " If there be a prophet
among you I the Lord will make myself known unto him in a
vision, and will speak unto him in a dream. My servant Moses
is not so, who is faithful in all his house. With him will I speak
mouth to mouth, even apparently, and not in dark speeches ; and
the similitude of the Lord shall he behold," Num. 12:6-8. But
the great prophet like unto Moses was in the beginning with God,
from eternity lay in his bosom, and knew the Father even as the
Father knew him. He was ever " by him, as one brought up with
him." " The law was given by Moses, but grace and truth came
by Jesus Christ," John 1:17. Moses spoke what he had learned ;
but Jesus- Christ spoke what he had ever known. Moses was a
servant ; Jesus Christ was a Son. Moses was by nature a sinner;
Jesus' Christ knew no sin, original or actual. Moses entered
heaven by the righteousness of Immanuel ; Jesus Christ entered
heaven by his own merits. We cannot reasonably expect that
God will ever supersede his Son. Starke : " If God has finally
spoken unto us by Christ and his apostles, we must not turn away
to the next doctrine that may arise, be it Mohammedanism or
Popery." Christ is above all the prophets, as he is a Son, and they
are but servants ; as he holds all the offices of mediator, and they
none of them except typically ; and as in his human nature he is
famously exalted and glorified with excellent majesty, whereas the
most glorious of mere men are but servants and worshippers. If
these things be so, how great is the privilege of hearing the gos
pel ; how great the blessedness of laying hold of its promises ; and
how great the honor of publishing it to a dying world. Dick
son : " The glory of the ministerial calling of preachers of the
gospel is by so much the greater, as it hath the Son of God first
man in the roll thereof; as first preacher, and prince of preachers."
7. When we say that Christ is the Son of God, as is claimed in
vs. 2, 5, we mean much more than that he is the Son of God in
the same sense that converted men are sons of God. Those, who
from among men are raised to that privilege, become sons of God
only by regeneration and adoption ; but Jesus Christ is God's Son
by nature and generation. He is begotten of the Father; yea, he
is the only begotten Son of God, Therefore God cannot have
other sons, that are such in the sense in which Christ is a Son ;
else Christ would not be the only-begotten. Owen : " Either to
exalt believers into the1 same kind of sonship with Christ, or to de
press him into the same rank with them, is wholly inconsistent with
the analogy of faith, and the principles of the Gospel." He is so the

Ch. I., vs. 2, 5.] THE HEBREWS. 37
Son of God, that he has the same being, essence and nature with
his Father. He is not the same person as the Father, for the
Father communicates his being and nature to him ; but "this^r-
sonal distinction always supposes one and the same nature. Every
son of man is man." The only begotten Son of God is God. No
sound thinker will deny that the filiation of Christ is ineffable.
But the scripture clearly asserts that " he is before all things," Col.
1:17, therefore his sonship is eternal. The Nicene Creed (prop
erly so called) says: "We believe in one Lord Jesus Christ, the
Son of God, begotten of the Father, the only-Begotten, that is, of
the substance of the Father, God of God, Light of Light, very
God of very God, begotten, not made, of one substance with
the Father." The Athanasian Creed says ; " The Catholic Faith
is this that we worship one God in Trinity, and Trinity in-
Unity :
Neither confounding the persons, nor dividing the substance.
For there is one person of the Father, another of the Son, and
another of the Holy Ghost :
And the Godhead of the Father, of the Son, and of the Holy
Ghost is all one, the glory equal, the majesty co-eternal. Such as
the Father is, such is the Son, and such is the Holy Ghost :
The Father uncreate, the Son uncreate, and the Holy Ghost
uncreate :
The Father incomprehensible, the Son incomprehensible, and
the Holy Ghost incomprehensible :
The Father eternal, the Son eternal, and the Holy Ghost
eternal :
And yet there are not three eternals, but one eternal :
As also there are not three incomprehensibles, nor three uncre
ated ; but one uncreated and one incomprehensible.
So likewise the Father is almighty, the Son almighty, and the
Holy Ghost almighty :
And yet there are not three almighties, but one almighty.
So the Father is God, the Son is God, and the Holy Ghost is
God: And yet there are not three Gods, but one God.
So likewise the Father is Lord, the Son Lord, and the Holy
Ghost Lord :
And yet there are not three Lords, but one Lord.
For like as we are compelled by the Christian verity to acknowl
edge each person by himself to be Lord and God ; so are we for
bidden by the Catholic religion to say, There.be three Gods or
three Lords.
The Father is of none, neither created nor begotten.

38 EPISTLE TO [Ch. I., v. 5.
The Son is of the Father alone ; not made, nor created, but
begotten. The Holy Ghost is of the Father, and of the Son ; neither made,
nor created, nor begotten, but proceeding.
So there is one Father, not three Fathers ; one Son, not three
Sons ; one Holy Ghost, not three Holy Ghosts.
And in this Trinity, none is before or after other ; none is greater
or less than another ; but the whole three persons are co-eternal
together, and co-equal. So that in all things, the Unity, in Trinity,
and the Trinity in Unity is to be worshipped."
In the foregoing statement definition and exactitude are carried
to the highest perfection. The Son of God, though he is not, the
Father nor the Spirit, is yet very God. Tait : " To be begotten
implies unity of substance. For the. begotten of the human is
human, and the begotten of the Divine is Divine  Let us
take all the host of heaven from the Archangel Gabriel, down to
the lowest of those shining ones who do the Almighty's bidding,
and wait to fulfil his word. Let us then visit the worlds that roll,
in space. Let us next descend upon the earth, and take the great
and good of all generations of mankind — the sages, the legislators
in whom nations have gloried, and for the honor of whose birth
place cities have disputed. And having thus gathered from uni
versal nature all that is good, excellent and glorious, let us place
them before the Lord on the one hand, and Christ alone on the
other. These, says the Eternal, pointing to the illustrious com
pany which we have gathered beforehim, — these I made, and hav
ing made, I could annihilate. And were they now annihilated,
millions of creatures as excellent would spring into being at the
word of my mouth. But of. the Son he,, says, Him I made not;
ne is my begotten, of one substance with myself; a sharer of my
divinity, eternity and glory. Cease then your impious compari
sons : to compare the creatures to him is to compare them to me."
Nor is any of this language stronger than that which we find in
many scriptures. Take a few specimens: "Whatsoeve things
the Father doeth; these also doeth the Son likewise;" "As the
Father hath life. in himself, so hath he given to the Son to have
life in himself;" "Before Abraham was, I am." John 5 : 19, 26;
8 : 58. Indeed John opens his Gospel with this language : " In
the beginning was. the Word, and the Word was with God, and
the Word was God."
8. Respecting the generation of Christ these^ things are generally
confessed and received by learne4 and sound divines : 1. He is in
this epistle twice said to have been begotten of God, 1:5; 5:5.
The same is declared in Ps. 2 : 7. Indeed this last place is quoted

Ch. I.,v. 5-] THE HEBREWS. 39
in the other two, as containing a truth familiar to the Jewish
church, and undisputed by any believer in God's word. 2. He is
five times in the New Testament called the only begotten, John
1 : 14, 18 ; 3 : 16, 18 ; 1 John 4 : 9. In four of these cases the word
only begotten is followed by the word Son. 3. He is five times
called the first-born, or first-begotten (for the Greek word is ren
dered both ways), Rom. 8 :' 29 ; Col. 1 : 15, 18; Heb. 1 :6; Rev. 1 : 5.
Nor is this all, for 4. In human generation the father is older than
his son ; but in divine generation the Father was never without
the Son, nor the Son without the Father. 5. Therefore as the
Father is eternal, so is the Son eternal, and so his generatiqn, ' is
eternal. 6. The generation of God's Son is not a transient act,
but for ever the Father communicates to him his being, essence
and nature. 7. As the Son would not be the Son without the
Father, so the Father would not be the Father without the Son.
There is " a necessary mutual subsistence of him that begetteth,
and of him that is begotten, in and with one another: 'Thou in
me, and I in thee,' John 17:21." Without the Father the Son
never was, nor would he be ; so without the Son the Father never
was, nor would he be. 8. In the generation of the Son, the
whole nature, substance and essence of the Father is communi
cated, so that he is Lord, God, Jehovah. Yet 9. In the genera
tion of his Son, the Father parts with nothing. In other words
he is not diminished by communicating his nature to his Son.
10. The generation of God's Son is divine and above the compre
hension of man, as are many things respecting God. Yet the
scripture makes it clear that the best idea we can form of the rela
tion between the first and second persons of the Godhead is best
expressed by the terms Father and Son, beget and begotten. God
himself has chosen these terms, and so we know they are fit.
Here we should rest, and not take these terms and overstrain
them, making them mean what they Were never designed to teach.
On such a subject conceits are wholly out of place. 11. There is
nothing in the doctrine of the Sonship of Christ that in any way
•denies or impairs the doctrine of the divine unity. On this point
God's Word is as clear as on the, Sonship of Christ. " Hear, O
Israel, the Lord our God, is one Lord" [Jehovah], Deut. 6 : 4.
Nor is the New Testament less decisive: "There is but one
God ;" "There is none other God but one ;" " God is one ;"
" There is one God and one Mediator," 1 Cor.8 :.4, 6; Gal. 3 : 20;
1 Tim. 2 : 5; When we say God is one, we mean to assert : 1. That
there is no plurality of Gods, that there are not three Gods, nor
two Gods, but one God; 2. That ftie uncreated, underived sub
stance of God is not mixed, nor compounded, and that it does not

40 EPISTLE TO [Ch. I. vs. 1-7.
consist of parts ; 3. That the divine essence is indivisible, insep
arable. One reason why we cannot say much of unity is that it
is a simple idea, and therefore incapable of much explication.
WhenVe once get any simple idea we can commonly say but little
more concerning it.
9. The Lord Jesus Christ is truly, properly and supremely
divine. There is none over1 him, none above him, none superior
to him. Nor is he divine metaphorically, but properly; not by
fiction, but in truth. This is proven in many ways in all the Scrip
tures, as might be shewn. Let us see the arguments as given in
this clause — vs. 1-7. A. He is called and he is the Son of God, vs.
2, 5. The force of this truth has been already somewhat explained.
The fact of his Sonship is declared in the most excellent variety
of scripture, before his birth, Ps. 2 : 7 ; Dan. 3 : 25 ; Luke 1 : 32, 35.
In like manner after his birth when he was twelve years old he
claimed sOnship with God : " Wist ye not that I must be about
my Father's business?" Luke 2:49. At his baptism the Father
declared, " This is my beloved Son, in whom I am well pleased,"
Matt. 3:17. The same form of testimony was borne by the Father
at Christ's transfiguration, Matt. 17 : 5. At a later period, Jesus
said, "Father, glorify thy name. Then; came there a voice from
heaven, saying, I have both glorified it, and will glorify it again,"
John 12 : 28. Nathaniel confessed him to be the Son of God, the
King of Israel, John 1 : 47. In very many places he is called the
Son of God. Christ is also proven to be divine because B. He is
heir of all things, v. 2. The heir of all things is Lord of all things,
Gal. 4:1. Compare Gen. ai mo. " The servant abideth not in the
house forever; but the son abideth ever," John 8 : 35. " Let all the
house of Israel know assuredly, that God hath made that same
Jesus, whom ye have crucified, both Lord and Christ," Acts 2 : 36.
To be heir of all things is to have the dignity and glory of the
Father. C. He is Creator, "and so must be divine, v. 2. Lindsay :
" God is declared in the most unequivocal and unlimited terms to
have created- all things ; Christ is declared in language equally
unequivocal and unlimited to have created all things." "What
things soever the Father doeth, these also doeth the Son likewise,"
John 5 : 19. ! By Jesus Christ God made all things — Diodati :
"All temporal things, subject to the course, divisions, and succes
sions of time,1 Heb. 11 : 3. Or, all the parts of the world, accord
ing to the manner of the Hebrews." He made the glorious invis
ible world. He made the world of lights and stars above and
around us. And he made the world we inhabit. Christ's divinity
is likewise established by his Deing D. The brightness of the Father's
glory ; or as De Wette renders it, " A reflection of his glory," v. 3.

Ch. I. vs. 1-7.] THE HEBREWS. 4-1
Guyse : " As no one similitude taken from creatures is sufficient to
illustrate both the essential union, and personal distinction of the
Father and Son ; so, as I humbly conceive, the Son's being the
brightness of the glory of his Father; relates to his essential and
inseparable union with the Father, as all the fulness of the God
head dwells substantially in him." Many writers suppose the
metaphor is taken from a luminous body and the light proceeding
from it, such as the sun. Thus Ambrose says, "As the flame does
not in time precede the brightness which it generates ; so the
Father was never without the Son." Hesychius thinks the lan
guage here is taken from the shining of the sun. Gouge enlarges
upon the same idea : " No resemblance taken from any other crea
ture can more fully set out the mutual relations between the
Father and the Son, For 1. The brightness issuing from the sun
is of the same nature that the sun is. 2. It is of as long continu
ance as the sun. Never was the sun without its brightness. 3.
The brightness cannot be separated from the sun. The sun may
as well be made no sun, as have the brightness thereof severed
from it. 4. This brightness is from the sun, not the sun from it.
5. This brightness cometh naturally and necessarily from the sun,
not voluntarily and at pleasure. 6. The sun and the brightness
are distinct each from other ; the one is not the other. 7. All
the glory of the sun is in this brightness. 8. The light which the
sun giveth to the world is by this brightness." These hints are
easily applied to the matter in hand. Tait : " Jesus has not a few
rays merely of this glory ; he is ' the brightness ' of it." He is
excellent as the Father is excellent, and good as the Father is
good. All that is perfect and adorable in the nature of the Father,
is equally to be found in the Son. Nor is this all. In Jesus the
Father's glory was manifested ; he was the brightness, or shining
forth of it to men. For says John, " The word was made flesh,
and dwelt among us, and we beheld his glory, the glory as of the
only begotten of the Father, full of grace and truth," John 1 : 14.
Macknight: " The meaning I think is, that the divine perfections
shone brightly in the Son, even after he was made flesh."
Christ's divinity is further proven, E. By his being the express
image of the Father's person, v. 3. He is not a faint likeness, a fee
ble resemblance, but the express image of the Father. Tong: "In
beholding the power, wisdom and goodness of the Lord Jesus
Christ, we behold the power, wisdom, and goodness of the Father."
Christ himself' taught this very doctrine in terms unmistakable.
See John 14 : 7, 9. Dickson : When " Christ is called the express
image of the Father's person, the similitude is borrowed from a
signet's impression, which representeth all the lineaments of the

42 .EPISTLE TO [Ch.L, vs. 1-7.
seal. Then 1. The Father is one person, and the Son is one other
person of the Godhead, having his own proper subsistence distinct
from the Father. 2. The Son resembleth the Father, fully, and
perfectly; so that there is no perfection in the Father, but the
same is substantially in the Son." Gouge : " This resemblance
doth, so far as an earthly resemblance can, set out these mysteries :
1. The Son is begotten of the Father, Ps. 2:7. 2. The Father is
made manifest in the Son, Col. 1:15: 3. The Son is equal to the
Father, Phil. 2 : 6. 4. The Father and the Son are distinct each
from other, John 5 : 32 ; 8 : 18." The divinity of the Son is also
manifest F. From his governing the world. He is the author of
providence, not to the exclusion of the Father or of the Spirit,
but in concurrence. with the first and third persons of the Trinity.
Nor is it labor, nor does it cost him any effort to preserve and
control all things, for he does it by the word of his power, v. 3.
The term here used is not that rendered Word in John 1 : 1, but a
term meaning command or any word spoken. Here the power
is in the word. Patterson : " Does he sustain the weight, and
carry on the. government of all things? With what earnestness
should the sinner seek his favor ! With what confidence should
the believer depend upon his arm !" Nothing is so great as to
escape his grasp ; nothing is so small as toelude his notice. His
divinity is also taught, G. By his purging our sins. For who can for
give sins but God only ? Or who can put away sin but God only ?
To make full satisfaction to divine justice as much required divine
perfections as to apply the redemption thus purchased. Indeed,
to redeem from sin was a much greater work than to create in
innocence. The latter was effected by a word. He spoke and it
was done; he commanded and it stood fast. But the former re
quired the incarnation, the sufferings,, and even the death of the
Son of God. We needed a divine sufferer to take away sin.
Such a sufferer was Jesus Christ. Augustine : " If you regard
the- distinction of substances, the Son of God descended from
heaven, and the Son of man was crucified. But if you regard the
unity of person, the, Son of man descended from heaven, and the
Son of- God was crucified." The meaning is that the personal
union of Christ's natures is so perfect, that, what is done or suffered
in one nature is fitly spoken of as done or suffered in the person of
Christ. It was Christ's human nature that suffered, but his human
nature was in indissoluble union with his divine nature, thus form
ing the person Christ Jesus* Now think how great was his work
in purifying his people from the guilt of sin, which "makes the
creature loathsome and odious in God's sight It makes it most
wretched and cursed, for it putteth upon the sinner God's wrath,

Ch.L, vs. I-7-] THE HEBREWS. 43
which is an insupportable burden, and presseth the soul down to
hell." He who was not divine could not have: done so great a
work. Dickson : "The satisfactory cleansing of our sins is not a
thing to be done by man's meritorious doings or sufferings ; but
already done and ended by Christ, before he ascended .-; and that
by himself alone, all creatures heing secluded." Patterson : " Did
he make , expiation for human sin? ¦, How meet to celebrate his
condescending mercy, to fly for safety t to his cross, and then to
triumph in his divine efficiency to save !"
The divinity of the Lord Jesus is no less certainly established,
H. By his exaltation to. the. right hand of God, v. 3. Every step
in this glorious exaltation demonstrated his divinity. He was
"declared to be the Son of God with power, according to the
spirit of holiness, by. the resurrection from the dead," Rom. 1 : 4.
See. the author's Commentary on the Epistle to the Romans on
this place. Compare Acts 13. : 32, 33. By his resurrection, his
truth and his innocence were established, for a good God would
not work a miracle to establish the idle claims of a mere pretender.
Then his ascension to heaven and the manner of it incontestable
" proved his divinity.:; The account of it is short, and the event as
seen by mortals was somewhat veiled, but the angel who spoke
to the disciples compared, it. to his> coming to judge the world,
Acts 1 : n. There never had been such thrills of joy in heaven
as on the day of Christ's ascension. It was, grand indeed, and
that angel found not its parallel but in the general judgment:
Then Jesus went to heaven, not as an angel returns from his
errand of mercy, nor as the soul of a redeemed man returns to
God, but on reaching heaven he took his seat on the right hand of
the Majesty on high. Elsewhere it is said, he sat down with his
Father on his throne, Rev. 3:21. Hawker: " Paul in one scrip
ture and Peter in another made this return of Christ to heaven as
the. most -, complete answer to all the accusations of hell and the
sinner's conscience; yea, to all the demands of God's law and
justice on account of sin. ' Who,' saith Paul, ' shall lay any thing
to the charge of God's elect ??* It is God that justifieth ? f Who is
he, that condemneth ? ..It, is Christ that died ; yea, rather that is
risen again, who is even at the right hand of God,' Rom. 8 : 33-39,
as much as to say^ What, fears can now arise to distress the Lord's
redeemed ones ? . God the Father hath received him at the heavenly
court,- and said unto him, ' Sit thou at my right hand, until I. make
thine enemies thy footstool,' Ps. 110: 1, i&And Peter, following up
the same blessed truth with a rapture of holy joy and triumph,
tells the church that 'Christ is; gone into. heaven, and is on the
right hand of God; angels. and authorities being made subject

44 EPISTLE TO [Ch. I., vs. 1-7.
unto him,' 1 Pet. 3 : 22. . . Jesus would never have returned to
his Father, had his work been unfinished. He hereby proved that
he had by himself purged our sins." There in the very glory
which he had with the Father before the world was he liveth for
ever and ever, his dominion is an everlasting dominion, and his
kingdom is from generation to generation, and he doeth according
to his will in the army of heaven, and among the inhabitants of the
earth : and none can stay his hand, or say unto him, What doest
thou ? Thus in the space of two verses by eight distinct argu
ments the apostle proves the divinity of the high Priest of the
Christian profession. In doing this he of course establishes an
other point :
10. Christ is superior to men, even the best, the greatest, the
most venerated. He is greater than Moses, and Samuel, and
David, and Isaiah, and Daniel and all the prophets. They were
servants. He is a Son. They were mortal. He is alive for ever
more. They were patriarchs, prophets, and kings ; but they all
died like men. He died but he laid down his own life and died
like a God. By parity of reasoning and by other proofs,
11. Christ is superior to angels also, any one and all of them,
vs. 4-7. It is not denied, but in scripture it is clearly admitted
that angels are exalted beings. To them are given two of the very
names given to God himself. There seems to be no room for
doubt that by nature angels are the most excellent creatures God
has ever made, and that some of them are so exalted that men, who
are most familiar with spiritual things, are liable to mistake an ap
pearance of an angel for a theophany, Rev. 22 : 8, 9. They are vastly
numerous. In fact they are countless, Ps. 68: 17; Heb. 12:22.
They are powerful and some of them are very mighty, Ps. 103 : 20 ;
Rev. 10 : 1 ; 2 Kings 19 : 24. They are pure spirits, Heb. 1 : 7.
They are of heavenly origin. Their home is in our Father's
house above, Matt. 18: 10. They are ever young, Mark 16:5.
They have seen this earth in all its history. They know much.
Their faculties were at creation good. They have travelled much,
and thought more. They are holy and happy. But they are still
creatures, servants, yea, the guardians of God's people in the
world. Christ is the Lord of them all. They are denominated
in scripture Ministers, Heb. 1:7; Watchers, Dan. 4:13, 17 ; Spir
its, Heb. 1:7; Men of God, Judges 13 : 6, 9 ; Lords, Gen. 19 : 2, 18 ;
Gods, Ps. 8 : 5 ; Sons of God, Job 1:6; Holy Ones, Dan. 4 : 13, 17 ;
the host (or army) of God, Gen. 32 : 2 ; The heavenly host, Luke
2:13; Cherubim, Gen. 3 : 24 ; Seraphim, Isa. 6:2; Thrones, Do*
minions. Principalities and Powers, Col. 1 : 16; Messengers, so the
name angel in both Testaments signifies. Angels (I speak of those

Ch. I., vs. 1-7.] THE HEBREWS. 45
who never sinned) have long felt and manifested an intense interest
in the person and kingdom of the Son of God. Though he is not
their Saviour, he is their Lord and head. They were employed
to predict his conception, to herald his birth, to guard his life, to
comfort him after his temptation and in his agony, to open his
sepulchre, to announce his resurrection, to form his convoy on
his return to heaven, to come with him to judgment, to execute
his sentence against the ungodly, Luke 1:30; 2:9-11; Matt.
2:13, 14 ; Mark 1:13; Luke 22 : 43 ; Matt. 28 : 2 ; Luke 24 : 5, 23 ;
Ps. 88 : 17, 18; Matt. 25 : 31 ; 13 :49, 50. They feel an intense in
terest in the conversion of sinners, Luke 15:7, 10. They wonder
fully uphold God's people and protect them, Ps. 91 : 11, 12 ; Ps.
34 : 7. They conduct the souls of believers from their death-
chamber to their home in heaven, Luke 16 : 22. The Jews knew
that their law was given by the ministry of angels, Gal. 3 : 19 ; and
so they were reluctant to give their adhesion to the gospel., And
Paul's argument here is to show, them that Jesus is far above
angels, and Jesus is the author and the substance of the gospel.
In nature they are angelic ; in his higher nature Christ is divine.
They were made after the image of God ; he was the express
image of God. They are pure spirits ; he has his divine nature,
a reasonable soul and a true body. They are creatures ; he is
Creator. They are ministers ; he is mediator. They are wor
shippers ; he is the object of worship.
1 2. We ought to study God's word and become familiar with it,
so that when God's ministers appeal to it we will know the truth
of their doctrines, v. 5. Yea, we should be so versed in scripture
that when an appeal is made to its general contents, we should
know the truth of what is said. Nor should our knowledge be
confined to any part of God's word, nor merely to what it teaches.
We should also know that it does not teach things, respecting
which it is silent. Patterson : "Much use may be profitably, made
of the Old Testament, and that with a direct reference to him,
' the Prince and Saviour,' whom the New with, greater fulness and
precision has revealed." As the comparison of passages in the two
Testaments may: explain the meaning,. and vindicate the, inspira
tion of the Old, so may it cast a clear and steady light upon the
New. Gouge is right when he says, " A; negative argument from
scripture is a good argument." Let men fairly utter the, challenge
for a proof from God's1 word, and, if it cannot be (adduced, we need
not regard the religioua doctrine asserted by any one to be, of con
siderable importance, nor of binding force. , ,,
13. The great matters revealed to us in these seven verses are
well suited to teach us a lesson of modesty and humility. " Secret

46 EPISTLE. [Ch. I., vs. 1-7.
things belong unto the Lord our God." Much that is. said on
religious subjects is worse than impertinence. If men would but
take the dimensions of their own feeble powers, and then get even
a tolerable conception of the grandeur and glory of divine things,
they surely would , think soberly as they ought to think. Such
modesty would also prepare us to receive aright things which are
revealed, and which belong unto us and unto our children. We
are as much bound to receive all that God tells us as we are to
restrain our minds from vagaries on points, on which God has
not spoken.
14. If angels pure and excellent are required to worship Christ,
who are we, that we should hesitate to adore him ? v. 6. If they,
who are so resplendent in light and glory, delight to honor and
serve the Lamb, must not we be vile if we withhold from him our
warm affections, and profoundest reverence?
15. If the angels are spirits, they are well suited to the work of
guarding the saints, passing about invisibly. And if they are a
flame of fire, or as the lightning, they must be irresistible, and
capable of moving with the greatest rapidity. But all worship of
angels is unscriptural and wicked. It gives to a creature honor
due to God only. It is truly deplorable to see men even in our
day falling into the error against which God so solemnly
warned us by the pen of Paul : " Let no man beguile you of your
reward in a voluntary humility and worshipping of angels, intrud
ing into those things which he hath not seen, vainly puffed up by
his fleshly mind," Col. 2:8..

CHAPTER I.
VERSES 8 - 14.
FURTHER PROOFS OF THE DIVINITY OF OUR
HIGH PRIEST.
8 But unto the Son he saith, Thy throne, O God, is for ever. and ever : a
sceptre of righteousness *j-.the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; therefore God,
even thy God, hath anointed thee with the oil of gladness above thy
fellows. 10 And, Thou, Lord, in the beginning hast laid the foundation of the
earth ; and the heavens are the works of thine hands.
1 1 They shall perish, but thou remainest : and they all shall wax old as
doth a garment ;
1 2 And as a vesture shalt thou fold them up, and they shall be changed :
but thou art the same, and thy years shall not fail.
13 But to which of the angels said he at any time, Sit on my right hand,
until I make thine enemies thy footstool?'
14 Are they not all ministering spirits, sent forth to minister for them
who shall be heirs of salvation ?
OUR apostle .proceeds with his argument.
8. But. unto the Son.he saith, Thy throne, Q God, is for ever and
ever : a sceptre of righteousness is the sceptre of thy kingdom.
9. Thou hast loved righteousness andrhated iniquity ; therefore God,
even thy God, hathunointed thee with the oilof gladness above thy feilows.
Both these verses are quoted from the same place^-Ps; 45 : 6, 7.
They, are taken literally from the Septuagint version, except that
in one place the article is thrown in. That Psalm is beyond any
reasonable doubt Messianic, though in it Solomon is, perhaps, a
type of Christ. The oldest interpreters, both Jewish and Chris
tian, refer it to Christ; Of the applicability of. these verses to
Christ we can have no reasonable doubt, since Paul was guided by
inspiration of God. Strenuous efforts have been made to wrest
this passage from the use Paul makes of it. But Hengstenberg
correctly says that the non-Messianic , expositors, have not been

48 EPISTLE TO [Ch. I.; v. 9.
able to bring forward anything grammatically tenable. The true,
proper and supreme divinity of our Saviour is here taught.
1. He is called God, and no hint is given that the name is to be
taken in any but the highest sense, " O God." 2. He is said to be
on a throne, reigning. Jesus Christ never had a kingdom and
never sat on any throne, if he is not exalted to the power, which.
the orthodox Christian world has long ascribed to him, under the
teachings of such scriptures as Acts 2:33; Rom. 14 : 9-1 1 ; Phil.
2:9-11 ; Heb. 2:9; Rev. 5 : 1-14. All these ascribe or presuppose
great power and glory. The high Priest of the Christian is also a
King. 3. The whole affairs of Christ's kingdom are conducted in
unerring equity. He rose to his great glory, not by deceit, nor by
violence, nor by robbery, nor by strategem. He met all the demands
of law and righteousness. He never wronged any one. He never
injured any one. He met every claim of justice against his peo
ple, or against himself as the substitute of his people. There was
but one kingdom ever set up in this world conducted in infinite
and unspotted rectitude, and that was the kingdom of Christ.
Every sceptre but his has sometimes been stained. Omniscient
purity saw no fault in him, and so proclaimed more than once in
a voice from heaven. 4. Consequently, God has remarkably
anointed this great King, far beyond all others that ever held
power. This signifies either that the Holy Spirit was remarkably
poured upon the human nature of Christ, or that no king ever
had such joy as he has. The first of these ideas is often and clear
ly presented in scripture, Isa. 61 : 1-3 ; Luke 4 : 16-22 ; John 1 : 32 ;
3 : 34; Acts 10 : 38. Nor is the second obscurely hinted, but clear
ly stated, Matt. 25:21; John 15: 11; 17:13; Acts 2 : 28 ; Heb
12:2. Some happily unite both these ideas, making his abundant
joy a fruit of his being anointed by the Holy Ghost beyond all
others. 5. All this dominion, righteousness and joy are forever
and ever ; and so have absolute perpetuity. All other kingdoms
grow old, fail and vanish away ; but this is an everlasting king
dom: He, who shall thus reign supreme and glorious, is and must
be divine. The manner of enriching and blessing his people is
explained in scripture, " Of his fulness have we all received, and
grace for grace," John 1 : 16. In themselves they are poor in
deed ; in him they have, unsearchable riches. The objection of
some to our translation of v, 9 because the name of God in the
same case is repeated is of no force. The same thing occurs in
Ps. 43 : 4 ; 67 : 6. And indeed the whole effort to wrest this scrip
ture from the obvious meaning of the words, and from the sense in
which Paul uses it has been awkward in the extreme. This is the
more remarkable as the opposition to the right interpretation has

Ch. I., v. 9.] THE HEBREWS. 49
been led on by Erasmus, Grotius, Wakefield and RosenmuUer— ali
good scholars. But the orthodox have long since learned to dis
trust their leadership. Their conduct in regard to this scripture
of itself is suited to shake confidence in their soundness as inter
preters. The change in translation they favor commonly requires
us, instead of Thy throne, O God, is forever and ever, to read,
God is thy throne forever and ever. But this rendering is wholly
untenable. 1. God is called a Rock, a Father, etc. But where is he
ever called a throne ? Wetstein truly says such language is wholly
unknown to scripture. Stuart : " Where is God ever said to be
the throne of his creatures ? And what could be the sense of such
an expression ? Throne is an emblem of dominion, not of support."
2. The very form of the word rendered God in this place is that
commonly used in the Septuagint to express the vocative, Ps.
3:7; 4:1; 5 : 10 ; 7:1; 40 : 8 ; 56 : 12 ; 57:11 and often. It .is a
form of the noun in common use among the Attics. 3. Such a
rendering is contrary to all the old translations and versions, now
at hand. It is wholly a modern device. There is probably but
one translation extant that has it, and that was made for purely
sectarian and heretical purposes, and is of so little repute that it
is not found in the pulpits of those, who favor it. 4. It is not in
accordance with the traditional interpretation of the passage for
two thousand years after Ps. 45th was written. Neither Jew nor
Christian before the XII. century attempted so to explain the
words. Aben Ezra, who died a.d. 1174 was the first whose words
favor such an idea. If any such rendering was previously offered,
where is the proof? It is not found. 5. It divests the passage of
all sense, and makes the apostle quote words nothing pertinent to
his purpose ; for no man can tell us what sense there is in the
words, God is thy throne. Accordingly some^ who favor it, boldly
interpolate the passage and read, God shall establish thy throne.
But if we may add words at pleasure, not to get a sense but to
destroy the obvious sense of a passage, we cease to be scripture
. interpreters and become scripture makers. The sense obtained by
the common rendering is very good, and is just the same we gather
from Luke 1 : 32, 33, and many other places ; for as Theophylact
well says: "A throne is a symbol of kingly power." 6. It is not
denied that angels, magistrates and even idols are sometimes col
lectively called gods, yet no individual man or angel is ever called
God without some explanation or addition. This is generally con
ceded. 7. Kendrick : " Thy throne, O God, is forever and ever, is
certainly the most natural construction of the sentence, and need not
be shrunk from, as it is in perfect keeping with the context, and as,
at all events, the idea is substantially contained in the context."
4

50 EPISTLE TO [Ch. I., vs. 10-12.
10. And, Thou, Lord, in the beginning hast laid the foundation of
the earth; and the heavens are the works of thine hands :
11. They shall perish ; but thou remainest : and they all shall wax
old as doth a garment ;
12. And as a vesture shalt thou fold them up, and they shall be
changed: but thou art the same, and thy years shall not fail.. This is
a quotation from Ps. 102 : 25-27. The Greek is taken without any
important variation from the Septuagint. Beyond a doubt that
Psalm is Messianic. Inspiration has settled this. We are in less
danger of applying to Christ prophecies which do not refer to him
than of not applying to him those which are truly Messianic ; for
the prophets delighted in this great theme, Acts 3:24; Rev. 19:
10. The grammatical construction of these three verses is not
difficult. Nor is there any better translation than that of the au
thorized version ; yet some others are striking and not opposed to
it. Peshito : And again, Thou hast from the beginning laid the
foundations of the earth, and the heavens are the work of thy
hands ; they shall pass away, but thou endurest ; and they all, like
a robe, wax old ; and like a cloak, thou wilt fold them up. They
will be changed ; but thou wilt be as thou art, and thy years will
not be finished. The common English version has all the excel
lencies of Wiclif, Tyndale, Coverdale, Cranmer, Geneva, Rheims
and Doway ; nor do others give us any material aid, by their
translations, in understanding these verses. The reason is obvi
ous : the sense is secured by any respectable rendering, because it
lies on the surface of the Greek and Hebrew texts. Even tfue va
riation of tense in these verses does not vary the doctrine they
teach. Some endeavor to wrest these verses from the use to
which the apostle applies them ; but such an attempt is absurd.
Paul has given no notice of any change of topic. To prove to a
Hebrew that God the Father was Creator, would destroy the
world and was wholly unchangeable, was quite unnecessary. No
serious Hebrew doubted any 'of those truths. Paul is writing
Christology as the whole context shows. .It would be wholly
aside from his object here to give a discourse of the Father, and
idle to state what no devout Hebrew denied or doubted. Nor is
the course of the old Socinians at all supported. They admit that
some things in this quotation refer to Christ, but contend that
others in it refer to the Father. No doubt what is here said of
the Son is true of the Father, for Christ and his Father are one,
and the Son doeth whatsoever he seeth the Father do ; and many
divine works, as creation, providence and salvation, are common
to the three persons of the Trinity. But this is the very doctrine
the Socinians oppose. In v. 10 creation is most clearly ascribed

Ch. I., v. 13.] THE HEBREWS. 51
to Christ. In vs. 11, 12, the fact is abundantly declared that the
most stable of all created fabrics are perishable, are wearing out,
growing old and shall at last utterly fail. The same verses declare
that Jesus Christ, who made all things, is eternal and unchangea
ble. Nor is it possible fairly to evade the force of this ascription
of creation, eternity and unchangeableness to Christ by saying that
Paul spoke of God the Father only ; for himself expressly says the
preceding words are addressed "to the Son," and these immedi
ately follow. The apostle inserts the word Lord in v. 10. Now
the only word rendered Lord in Ps. 102 is the word Jehovah,
which occurs eight times in that ode ; and that name is incommu
nicable to any creature, however exalted. So that these verses
in this way establish the divinity of Christ. Nor is this all, for in
the verse next preceding those here quoted he is addressed thus,
" O my God." This is a form never used except in an address to
the supreme and infinite God. In this Psalm Lord and God
clearly designate the same person, and Paul says that person is the
Son. So that it seems impossible for candor to mistake the design
of the apostle, as in verses 8, 9 the Son is called God, in verse 10,
Lord, and in Ps. 102 : 24 my God. The term Lord, Jehovah, is
never applied to creatures. " I am the Lord : that is my name :
and my glory will I not give to another," Isa. 42 : 8. And although
the word rendered God is in the plural given to creatures, where
there are many of them, as to angels, Ps, 8 : 5 ; to false gods, Ex.
22 : 20 ; or to magistrates,. Ps. 82 : 1 ; yet it is never applied singly
and simply to a creature, without some ^addition or explanation
being made. Thus in Exod. 7 : 1 it is said Moses should be a " god
to Pharaoh;" in Ex. 32 :. 31 the calf is styled a "god of gold;" and
in Judges 16:23 we read of " Dagon their god." Nor do. pious
men, approved of God, ever address man or angel as " my God."
But as soon as Thomas ceased to be swayed by unbelief, he ador
ingly exclaimed, " My Lord and my God."
13. But to which of the .a-ngels said he at any time, Sit on my right
hand, until I make thine, enemies thy footstool f The interrogatory
form here used is the strongest mode of denial. It is a challenge
which no man can take up. The apostle is still showing Christ's
superiority to angels, and he says God never addresses any of
them in" such language as he employs to his Son in Ps. 110:1.
The whole verse reads : "¦ The Lord, [Jehovah] said unto my Lord
[Adoni] sit thou at my rigj>t hand, until I make thine enemies thy
footstool." This Psalm is quoted no less than nine times in the
New Testament. It is highly and purely Messianic. On the day
of Pentecost Peter. showed that the verse here cited proved that
Jesus was both Lord and Christ. Nor has there ever appeared

52 EPISTLE TO [Ch. I., v. 13.
any one but Jesus Christ, to whom Ps. no can be even plausibly
applied. Some of the Jews have said it was fulfilled in Eliezer,
Abraham's servant; some, in Hezekiah; and some, in Zerubbabel.
But neither of these was a priest, nor was either of them both a
priest and a king ; and neither of them was Lord to David. But
this Psalm declares that the person here spoken to was a king and
a priest, a priest not of the Aaronic order, and a king who finally
gained the victory over all his foes. Christ intending to show that
this Psalm had its fulfilment in himself said to the Pharisees :
" What think ye of Christ ? whose son is he ? They say unto him,
The son of David. He saith unto them, How then doth David in
spirit [or by divine inspiration] call him Lord, saying, The Lord
said unto my Lord, Sit thou on my right hand, till I make thine
enemies thy footstool? If David then call him Lord, how is he
his son ? And no man was able to answer him a word, neither
durst any man from that day forth .ask him any more questions,"
Matt. 22 : 42-46. In like manner must every one be confounded,
who professes to receive the scripture, and denies the divinity of
Jesus Christ, and yet who admits, as the Jews did, that this Psalm
is Messianic. For the language of David clearly implies that his
Lord, as to his divine nature, was alread}^ in existence, as the eter
nal Son of God. On sitting on the right hand of God, see above on
v. 3, and the author's " Studies in the Book of Psalms,'-' p. 973.
Such exaltation was never promised to angels, nor ever procured
by them. Their office and station are very different. The word
until claims notice. Sonne contend that the force of this word is
such as to teach that when Christ shall have made his enemies his
footstool, then he shall cease to sit on God's right hand. But it is
very clear that the same word elsewhere, in many cases, expresses
no such limitation. It sometimes does mean until a certain time
or event, and no longer, as in Matt. 2 : 13, 15 ; Mark 15 : 33 ; Luke
15 : 50 and many places. But this is not its invariable meaning, as
any one may see from Matt. 5 : 18 ; 11 : 12 ; John 9 : 18 ; 13 : 38;
Acts 8 : 40; 1 Cor. 4 : 5 ; 1 Tim. 4:13. It is certain that our Sav
iour did not intend to teach that God's word should be unfailing,
till heaven and earth pass away, and then should itself fail ; nor
that the kingdom of heaven suffered violence from the days of
John the Baptist until Christ's ministry, and then should be closed
against the earnest seeker. And so in other cases. Pool : " The
term of this word until doth not denoterthe end of his reign, as if
after this he should not reign, but is declarative of his reign all
the time before." Lindsay: "The Hebrew and Greek particles
rendered until are often employed so as to refer exclusively to the
time which precedes a certain point, without implying that any

Ch. I., v. 14.] THE HEBREWS. 53
different result will appear thereafter. God says to Jacob (Gen.
28 : 15) ' I will not leave thee, until I have done that which I have
spoken to thee of; but this by no means implies that God would
leave him after all that was done."
. 14. Are they not all ministering spirits, sent forth to minister for
them who shall be heirs of salvation ? Peshito : Are they not all
sprits of ministration, who are sent to minister on account of
them that are to inherit life ? Tyndale and Cranmer : Are they
not all ministrynge sprites, sent to minister for their sakes which
shalbe heyres of salvacyon ? Stuart : Are they not all ministering
spirits, sent forth to assist those who are to obtain salvation ?
Craik : Are they not all ministering spirits, sent forth to render
service on account of them who are about to inherit salvation ?
Doway : Are they not all ministering spirits sent to minister for
these, who shall receive the inheritance of salvation ? Conybeare
and Howson : Are they not all ministering spirits, sent forth to
execute his service, for the sake of those who shall inherit salva
tion ? The first thing, which strikes us, is the fact here asserted
in interrogative form that all angels are connected with the king
dom and glory of Christ. All — all are subject to Christ. Then
the words rendered ministering and minister are not of the same
derivation, nor are they cognate ; yet both of them are well ren
dered ; the first being rendered ministering, serving. It indicates
that the service rendered is 1. official, 2. public. Angels do not
intrude into this ministry ; nor is it a secret that they are thus
employed. The other word is the cognate of that from which
our word deacon is derived, and is rendered relief, office, service,
ministry, ministration, administration. It is uniformly used in a
good sense. It is applied to every grade of service from that
of an attendant or waiter at a table to that of the magistrate, that
of the gospel ministry and that of angels, Rom. 13 -.4; 2 Cor. 5 :
18 ; Matt. 4:11. It is the cognate of the first of these words that
is applied to Christ in Heb. 8 : 2, where he is called a minister of
the true sanctuary. But the cognate verb is by Christ employed
,to explain his work on earth, Mark 10:45. The preposition renl
dered. for is best rendered for the sake of, or on account of. They
not only serve the heirs of salvation directly and personally, but.
they are employed to defeat many wicked devices formed against
the people of God. For the saints, on account of the saints many
an event is by the ministry of angels shaped as it is ; for they are
heirs of salvation, or are about to inherit salvation. Because
Christ is by nature the Son of God, he is heir of all things, and
has by inheritance a greater name than the angels, vs. 2, 4, and
because God's people are his sons by regeneration and adoption,

54 EPISTLE TO [Ch. I., vs. 8-13.
they are heirs of God, and joint heirs with Jesus Christ. They
inherit all those immense blessings indicated by the term salvation.
Doctrinal and Practical Remarks.
1. The scripture cannot be broken. It declared the stability of
the Messiah's throne ; and that has never been shaken. ' The uni
versal empires of antiquity have all melted away, or been broken
to pieces ; but Jesus lives and reigns forever, v. 8.
2. So great is the profit of comparing one part of the word of
God with another, that. even inspired men by their example en
courage the practice, vs. 8-13. Indeed there is no exercise of the
mind in scripture more edifying than this. It shows us the con
nections of all the parts, the harmony of scripture and the rich
variety of forms, in which truth is revealed. This is clearly im
plied in Christ's command : " Search the scriptures." It is clearly
implied in the commendation of the Bereans, " who received the
word with all readiness of mind, and searched the scriptures daily,
whether these things were so," John 5 : 39 ; Acts 17 : n. Nor can
this work be performed with too much humility, diligence and
prayer for the enlightening work of the Spirit.
3. The character and glory of Christ are no. secret. God him
self has declared them by signs and wonders, by prophets and
apostles, by friends and foes, by the unction of his Spirit, and by
an audible voice from heaven, vs. 8, 9. The glorious things con
cerning Christ have not been hid away in a corner, but gloriously
revealed. 4. Jesus Christ is a King — a great King, vs. 8, 9. He has a
throne ; he wields a sceptre ; he has been duly by God himself
anointed to his office, vs. 8, 9. He has many crowns upon his head,
Rev. 19: 12, this form of expression denoting the amplitude of his
regal authority. He wears the sword with glory and majesty,
Ps. 45 : 3. He has a kingdom, John 18 : 36. This kingdom is for
ever and ever. It endures not only beyond all earthly powers, but
is strictly everlasting. It runs 'through all the ages of time,
maugre all the attempts of earth and hell to undermine and over-*
throw it, and through all the endless ages of eternity, when time
shall be no more.' Dickson : " He is a King enthroned, not only
over the world, but in a gracious manner, over the church." Be
cause his throne is eternal, therefore his church shall never perish.
Twice does the prophet Daniel speak of this great kingdom : " In
the days of these kings shall the God of heaven set up a kingdom,
which shall never be destroyed ;" " There was given him (the Son
of man) dominion, and glory, and a kingdom, that all people,

Ch. I., vs. 8, 9.] THE HEBREWS. 55
nations and languages should serve him ; his dominion is an ever
lasting dominion, which shall not pass away, and his kingdom that
which shall not be destroyed," 2 : 44 ; 7 : 14. See also Micah 4 : 8,
and many other places. To this kingdom the best names are given.
It is called the kingdom of heaven and the kingdom of God.
Names of higher import are not found. All accounts of it by
inspired -men are suited to magnify our estimate of its excellence.
5. Not only is Christ a king for ever ; but he is righteous, vs. 8, 9.
Of human governments Solomon said : " The throne is established
by righteousness," Pr. 16 : 12, Much more is this true of the king
dom of God's dear Son. Righteousness and judgment are its
habitation and stability. His kingdom is not founded on fraud, vio
lence, rapine, wrong, but in equity and in plenty of justice. Tong :
" He came righteously to the sceptre, and he uses it in perfect right
eousness ; the righteousness of his government proceeds from the
righteousness of his person." Christ would save no soul in dero
gation of truth and justice. His sceptre was not crooked ; he
was righteous in all his ways. He never desired God to pardon
iniquity without a full satisfaction. He never made any statute or
decision that was unjust or wrought injury. All his precepts and
decrees are based in ample authority. All power in heaven and
earth is given to him, Matt. 28 : 18. He has arrogated nothing.
All his laws are holy. They work no dishonor to God nor evil
to man. They are all practicable ; yea, his yoke is easy and his
burden light. None of his commandments are grievous. And
all his ordinances are wise. He never carries the instruments of
a foolish shepherd. Neither angels nor men can do any thing so
wise, so calculated to promote their well-being as to serve him
with all their might. No wonder the weeping prophet called him
a " Righteous Branch" and a " King that shall reign and prosper,
and shall execute judgment and justice in the earth." Yea the
same prophet goes further and says his very name shall be called,
The Lord our Righteousness, Jer. 23 : 5, 6. And Paul icalls
him the "righteous Judge," 2 Tim. 4:8. There is no greater
folly, there is no greater daring, there is no greater wickedness
than to say, We will break his bands, and cast away his cords ; we
will not have this .man to reign over us.
6. We must never lose sight of Christ's perfect conformity to
law, v. 9. Without holiness he could not have saved us. He loves
righteousness and hates iniquity. His rectitude and equity are
not based in policy and prudence, as men count these things ; but
in his eternal and unchangeable love of right and purity. All this
was predicted of him by tbe evangelical prophet, Isa. n : 1-9.
Clarke : " This is the characteristic of a just governor : He ab-

56 EPISTLE TO [Ch. I., v. 9.
hors and suppresses iniquity ; He countenances and supports
righteousness and truth." Tait : " The essence of righteousness is
supreme love to God and perfect love to man. For such love is
the substance of God's law, and his law is the standard of right
eousness." Our Saviour loved righteousness, fulfilled all righteous
ness, and to his people will give crowns of righteousness. No
marvel, if his Father honored him, for " the righteous Lord loveth
righteousness ; his countenance doth behold the upright," Ps. 1 1 : 7.
This is probably spoken of good and righteous men, who are yet
imperfect. How much more then is it true of him who was holy,
harmless, undefiled and separate from sinners ? Gouge : " Love
of righteousness and hatred of iniquity go together. They are here
joined together in Christ ; and wheresoever one is, there will be
the other. Righteousness and iniquity are so directly opposed,
and contrary each to another, as they* do in a manner force from
men contrary affections." Men cannot love holiness without hating
sin. 4
7. Such worth and excellence could not escape the regard of
God the Father, v. 9. Human governments, however well dis
posed, are too poor and straitened in resources to reward virtue
at least to any considerable degree. But Jehovah's resources, like
himself, are infinite. By many of the prophets God had pre
dicted the greatness of Christ's kingdom and reward : " Behold,
my servant shall deal prudently, he shall be exalted and extolled,
and be very high ;" " He shall see his seed, he shall prolong his
days, and the pleasure of the Lord shall prosper in his hand. He
shall see of the travail of his soul, and be satisfied : by his knowl
edge shall my righteous servant justify many," etc., Isa. 52 : 13;
53: 10-12. It has been stated that good commentators are not
agreed whether by the anointing of verse 9 we are to regard
Christ's consecration to office, or his abundant joy (Heb. 12:2)
after his sufferings were ended. It is not necessary to settle that
point. We may safely admit both. His very names Messiah and
Christ mean anointed. He was anointed to his Mediatorial work
in an abundant manner and his gladness is in proportion. And so
he had both qualification and joy above all the saints, above all
the prophets, above all the house of David, above all the angels
of God. Clarke : " None was ever constituted prophet, priest and
king but himself; some were kings only', prophets only, and priests
only ; others were kings and priests ; or priests and prophets ; or
kings and prophets ; but none ever had the three offices in his own
person but Jesus Christ." None else is fit to hold all these offices.
He unspeakably excels all kings, all priests, all prophets. He de
served to be and he was anointed above his fellows, above all that

Ch. I., v. 9.] THE HEBREWS. $7
ever held these offices or any of them. So his people will be in
finitely blessed when they shall enter into his joy. And this an
ointing is by the God and Father of our Lord Jesus Christ.
Christ has a " double claim to empire — his claim of merit super
added to his claim of right — his claim as the Lamb slain as well
as the Son begotten. These claims," says Tait, " are not subver
sive of each other ; for you cannot pay a more flattering tribute
of homage to an earthly king than to say that the splendor of his
actions eclipses the lustre of his birth. . . We may well believe
on the Lord Jesus Christ ; we may well trust in him whom the
Father has so honored, whom the Father has declared both by
word and act to be Jehovah. To treat him with suspicion is to
•say that God is faithless. And enmity to him is enmity to God,
and shall be visited as such. If we will not be the friends of his
bosom, we must be the footstool for his feet to rest on."
8. It is marvellous that the wicked-have not long since perfectly
understood and submitted to the will of God concerning his Son.
The Father has planned, and said, and done so great and so many
things respecting his Son that opposition to God concerning
Christ Jesus is as wicked as it is marvellous. A. There was the
eternal engagement — the covenant of Redemption between the
Father and the Son, Isa. 49 : 5-12. B. There was the covenant of
grace between God and his church, Isa. 40 : 9-1 1. More than this;
there is, C. God's eternal and unchangeable purpose — his de
cree — his everlasting plan to glorify his people by glorifying his
Son, Eph. 1 : 3-6 ; 1 Pet. 1 : 20. Then we have D. The great prom
ise made in Eden that the seed of the woman should bruise the ser
pent's head, Gen. 3:15. We have also, E. God's oath on the side
of Christ and his people, Ps. 89 : 3, 35 ; Heb. 6 : 17, 18. Then F. By
the space of about four thousand years types of Christ arose, as
Joseph, Moses, Joshua, David, Solomon, Cyrus, Joshua the high
priest, etc., all of whom shadowed forth his glory. G. During the
same period promises and predictions greatly multiplied, and in
due time they were fulfilled. H. In the fulness of time God ac
tually sent his Son into the world in a manner so remarkable and
accompanied with circumstances 'so striking, as to satisfy those,
who waited for the consolation of Israel, that he was the promised
Deliverer. /. The Spirit rested upon him so as he never rested
on any other. J. His wonderful preservation in a world where
his life was sought from the time of his birth, until his mission was
fully accomplished, was proof that God was with him. K. His
miracles were stupendous, countless and never wrought to gratify
malice, pride, vanity, covetousness or any sinful affection. L. Hedied
like a God. There never has been but one such death. There will

58 EPISTLE TO [Ch. I. vs. 8-13.
never be its like. M. He was marvellously and incontestably raised
from the dead. N. To him were given all power, and authority
and judgment. 0. His glorious ascension into heaven proclaims
the same truth. P. His sitting at the right of God is made known
by revelation through inspired men. Q. The scenes of the day of
Pentecost and all the outpourings of God's Spirit ever since de
clare that Jesus is on the throne. R. Nor is it less certain that he
will be the Judge of quick and dead. Surely it would be wise to
submit to him, who is thus set forth to men by God his Father.
Can any serious man think it safe to resist Christ ?
9. So far from being sad at this state of case, the saints on
earth glory in it. It is for their perpetual joy that in Christ Jesus
" are hid all the treasures of wisdom and knowledge," Col. 2 : 3.-
Admirable is the scheme, devised in fathomless love and im
measurable wisdom, whereby our resources are in another and
not in ourselves. " For it pleased the Father that in him should
all fulness dwell," Col. 1 : 19. " And of his fulness have we all re
ceived, and grace for grace," John 1 : 16. The best of mere men
do on- earth sadly deplore their leanness, and were this all, they
would sink into deep sadness. But when they look to Jesus they
behold such amazing supplies, that they are no longer straitened.
He is a never failing well-spring of all good things.
• 10. The apostle is intent on establishing Christ's true, proper
and supreme divinity, vs. 8-13. Nor does he unduly press this
matter. It is vital. If it is not true, we cannot be saved. The
scriptures admit that it requires the special grace of God to enable
any one in his heart to believe this doctrine, 1 Cor. 12:3. It is
only by revelation that any man is enabled so to embrace it as to
be profited by it, Gal. 1 : 15, 16. The arguments by which from
this section we prove Christ's divinity are these : A. He is called
God and Lord, vs. 8, 10. The explanation of this argument need
not be here repeated. It is in itself clear and has already in this
work been fully stated. Some, who have claimed to be sound
divines, have contended that the word God in v. 8 is applied to
Christ not to express the glory and excellence, which he origi
nally had as the eternal Son of God, but only as the mediato
rial King. But so loose a mode of speaking would render it im
possible to prove anything by direct allegation. Let us look at
this matter fairly. If the terms God and Lord in these verses re
fer to Christ not as to his original nature, but only as mediatorial
King, then by fair argument everything else said of him in the
same connection must be spoken of him as mediatorial King.
Thus we would prove that it was the mediatorial King, who in
the beginning laid the foundation of the earth, whose hands made

Ch. I., v. 10.J THE HEBREWS. 59
the heavens. There is no rule of interpretation whereby we may
give to one part of the verse an exposition inconsistent with the
remainder of it. Did Christ then make the universe in his
mediatorial character? Among all the extreme views men have
urged, this has not found favor among those entitled to much
consideration. But did our Lord, as God and Jehovah, make the
world ? Then as God and Lord he is spoken of in these verses,
and he is God. The argument is well stated by Pool : " He, who
was Jehovah, and the great Creator of the world, is God ; such is
Christ, the great gospel Prophet." The beloved disciple states
the matter even more summarily, " The Word was God," John 1 : 1.
Dickson: "He is called God; and so is fit to reconcile us to
God ; able and all-sufficient to accomplish our salvation ; a rock to
lean unto." Tong: "The Lord Christ had the original right to
govern the world, because he made the world in the beginning ;
his right, as mediator, was by commission from the Father; his
right, as God with the Father, was absolute, resulting from his
creating power. This power he had from the beginning, and he
exerted it in giving a beginning and being to the world." And
Owen is right when he says : " It is the divine nature of the Lord
Christ, that gives eternity, stability and unchangeableness1 to his
throne and kingdom." Even Isaiah went so far as by the Holy
Ghost to put these words into the lips of our Lord : " Look unto
me, and be ye saved, all the ends of the earth : for I am God, and
there is none else," Isa. 45.: 22. Compare John 10:28-30; Tit.
2: 13; 2 Pet. 1:1. B. He made the universe— the heavens and
the earth. On this point the language is explicit, v. 10. This
matter is often stated in. scripture, Gen. 1:1,3; Ps. 19:1: 90 : 2 ;
104:1-6; Isa. 42 : 5 ; Jer. 32:17; Zech. 12 : 1 ; Heb. 11:3. No
where do we find any higher proof given of God's existence than
is found in creation. Why then does not creative energy estab
lish the godhead of Christ ? C. He, who made the heavens and
the earth shall fold them up, and change them. Who can destroy,
but he that made all things ? Creatures may boast. Some do
utter great swelling words of vanity. But where is the man or
fallen angel, who was so given over to folly as to believe, or per
suade others to believe . that he himself would destroy this won
drous fabric of nature? Men have sometimes made this world
very- wretched for a while, though even then they. could, do noth
ing except it were given them of God, Isa. 10 : 5—15. But not one
of them has been able to. pluck a lamp from the azure vault of
heaven. All the blazonry of God is beyond, the power of men and
angels to extinguish. avro.
Christ's divinity is further proven thus : D. While all" creation

60 EPISTLE TO [Ch. I., vs. n, 12.
and all the kingdoms of men shall perish, the Son of God, as the
Son of God and as Mediator also remains, v. 11. Tong: "Not
only men and beasts and trees grow old, but this world itself
grows old, and is hastening to its dissolution ; it changes like a
garment, has lost much of its beauty and strength ; it grew old
betimes on the first apostacy; and it has been waxing older and
growing weaker ever since ; it bears the symptoms of a dying
world." But Christ's person and kingdom and glory shall forever
remain. He is the same, v. 12. Like truth is declared elsewhere,
" Jesus Christ the same yesterday, and to-day, and for ever,"
Heb. 13:8. If any man knows a firmer pillar of Christian joy
than this, what is it? Then his years shall not fail, v. 12. From
everlasting to everlasting he is God. If language can teach con
stancy, unchangeableness and eternity as attributes, we have all
these here asserted of Christ Jesus. Compare Lam. 5:19; Mai.
3 : 6 ; 1 Cor. 7:31; Rev 1:8; 22 : 13. The Lord Christ is immuta
ble in his being, essence, substance. Compare Ex. 3 : 14 ; 6:3; John
8 : 58. He is also unchangeable in his purposes and counsels ; Eph.
3:11; Heb. 6: 17, 18 ; and in all his glorious perfections. Who
doubts that his mercy, his truth, his grace and his power endure
for ever ? If he is God, -he can neither acquire new perfections,
nor lose those he "had from the beginning. His whole word,
promise, threatening, doctrine cannot be changed, Isa. 40 :
6-8 ; Jer. 33 : 20, 21. He who is thus immutable, is truly divine.
Some say, But Jesus Christ was born, grew, suffered, died and
rose again ; how say you then that he is unchangeable ? The fair
and full answer has been given a thousand times. It is in substance
this : When we speak of Christ's unchangeableness we have a
chief and primary regard to his divine nature. This was in no
way changed by his assuming our nature. It was not his humanity
that took upon it divinity ; but his divine nature that took upon it
human nature. .Divinity was not converted into flesh, but assumed
a true body and a reasonable soul into ineffable and indissoluble
union with itself. There was no confounding of his natures. His
incarnation added nothing to his personality. This constitution
of his person gives the greatest stability to his kingdom and
glory, his counsels and his covenant. Such a view is ineffably
consolatory. Owen : " Whatever our changes may be, inward or
outward, yet Christ changing not, our eternal condition is secured,
and relief provided against all present troubles and miseries. The
immutability and eternity of Christ are the spring of our consola
tion and security in every condition. Such is the frailty of the
nature of man, and such the perishing condition of all created
things, that none can ever obtain the least stable consolation but

Ch. I., v. 13.] THE HEBREWS. 61
what ariseth from an interest in the omnipotency, sovereignty and
eternity of Jesus Christ."
The divinity of Christ may be further argued, E. From his sit
ting at the right hand of God, v. 13. By one of the old prophets
God had spoken of " the man that is my fellow," Zech. 13:7. By
placing his glorified Son at his right hand, he declared that he had
in his humiliation put forth no claims to glory and honor, but such
.as were well founded ; that he was well pleased with all that Jesus
Christ had done and suffered ; and that he deserved honors above
all the creatures of God, men and angels. Nor is it conceivable
that all the complicated affairs of the world should be conducted
to a wise and holy end by one, who was not possessed of all the
attributes of God. Some of his " enemies," terrestrial or infernal,
would certainly gain some advantage, pluck some of his people
out of his hand, or otherwise bring damage to his interests, unless
he is possessed of all the perfections of God ; that is, unless he is
very God.
The conclusion is that if he, who by inspired men and by his
Father is called the Son of God, God, Lord, Jehovah ; if he, who
is heir of all things, Maker of the universe, the brightness of the
Father's glory and the express image of his person ; if he, who
laid the foundation of the earth, and stretched out the heavens,
who upholds all things by the word of his power, and by
himself purged our sins ; if he, who remains the same in all
ages, and is everlasting ; if he who is so far superior to angels that
they are all commanded to worship him ; if he, whose throne is for
ever and ever, and whose sceptre is a sceptre of unerring and un
spotted rectitude ; and finally, if he, who shall fold up the heavens,
and lay all nature aside, as we lay aside an old garment — if he
is not God, then we labor in vain to know who and what God is ;
and the Bible is not suited to lead us in a right way, and idolatry
is not discouraged in all the scriptures. If on this subject men
persist in doubting, there remains one demonstration of the su
preme divinity of Christ, yet to be given. It will be decisive and
overwhelming. Neither men nor devils can resist it. But then
it will come too late to make a change of mind available to salva
tion. Reference is here had to the judgment of the great day,
" when the Lord Jesus shall be revealed from heaven with his
mighty angels, in flaming fire taking vengeance on them that know
not God, and that obey not the gospel of our Lord Jesus Christ ;
who shall be punished with everlasting destruction from the pres
ence of the Lord, and from the glory of his power ; when he shall
come to be glorified in his saints, and to be admired in all them
that believe," 1 Thess. 1 : 7-10. The controversy concerning the

62 EPISTLE TO [Ch. I., v. 12.
divinity of the Saviour will never be carried on after men shall
have seen him on his judgment throne.
11. It is wise, it is very wise, it is the wisest thing any sinner
ever did to kiss the Son lest he should be angry, and we perish
from the way when his wrath is kindled but a little. Blessed are
all they that put their trust in him. Patterson : " Let us meekly
and thankfully submit to the righteous and everlasting government
of Christ. Let us seek to have such a friendly relation to the
' Prince of Peace ' as shall assure us that, under his administration
all things shall work together for our good." O why will not men
accept the gracious offers made them ? No pen nor tongue can
adequately describe "the misery of those, who have no interest in
him, and therefore nothing to relieve themselves against the evils
of any condition. All their hopes are in this life, and from the en
joyments of it. When these are once past, they will be eternally and
in all things miserable ; miserable beyond our expression or their
apprehension. And what is this life ? A vapor that appeareth for
a little while. What are the enjoyments of this life ? Dying, per
ishing things, and unto them, fuel to lust and so to hell." Any
day may close the earthly career of any man. Then where will
be the hopes and the joys of him, who made not God his trust?
Oh that men were wise — wise unto salvation !
12. It cannot be otherwise than that Christ's incorrigible foes
shall be ruined, crushed, destroyed, v. 12. Compare Ps. no: 1 ;
Matt. 22 : 44 ; Mark 12 : 36 ; Luke 19 : 27 ; 20 : 42, 43 ; Acts 2 : 34-
36; 1 Cor. 15:25-27; 1 Pet. 3 : 22. This subjection of Messiah's
foes shall be complete. They shall be made his footstool. What
this means is explained by a reference to the ancient usages of war,
Josh. 10 : 24. Christ, the glorious King has unlimited authority,
and unlimited resources for executing all his plans. Opposition
to his will is madness. Christ has many enemies. Of these some
are personal, as fallen angels and wicked men. Satan and all his
legions shall be utterly crushed. They are never recovered from
their hatred. In like manner shall all men perish, if they will not
accept the offers of mercy. But Christ has also impersonal enemies,
as the world, sin, death, the grave and hell. These too shall be
subdued, 1 Cor. 15 : 26. Not one shall have power against Christ
and his people, either to vex or hinder them.
13. A good deal is said by one class of writers respecting Christ's
delivering up his kingdom. And it cannot be denied that Paul
himself elsewhere uses strong language on this subject. See
1 Cor. 15 : 24-28. So far as the argument turns on the word until,
see the exposition given above. The following remarks may some
what aid in clearing the matter. 1. Christ the Lord, as God, has

Ch. I., v. 13.] THE HEB RE WS. 63
with his Father and the Holy Spirit, a natural and inalienable
kingdom and sovereign authority over all worlds, and all crea
tures. He can no more surrender this than he can deny himself, or
cease to be God ; just as the Father cannot cease to govern the
world without denying himself, or ceasing to be God. 2. Jesus
Christ, as the incarnate Son of God and the Redeemer of his peo
ple, has a peculiar, spiritual kingdom embracing all his chosen
people. This he will never resign. This he can never alienate. It is
everlasting. All the offices of the Mediator are perpetual. Jesus
Christ is a priest for ever. He continues ever and has an un
changeable Priesthood, Heb. 6 : 20 ; 7 : 24. He will ever be
the Prophet of his church. Describing a period after the church
had ended her warfare and her "members were before the throne
of God, serving him day and night in his temple, the apocalyptic
prophet says : " The Lamb which is in the midst of the throne
shall feed them and lead them unto living fountains of waters,"
Rev. 7:17. And what is this but executing to his ransomed peo
ple in glory the office of a prophet? In like manner the Father
says to the Son : " Thy throne, O God, is for ever and ever," Ps.
45 : 6; Heb. 1 : 8., If his throne is for ever, his kingly authority is
everlasting. So Christ shall never cease to be King in Zion. His
people will ever see him on his throne. The person of the Media
tor cannot be dissolved, nojr his .honors fade, nor his glory be obscur
ed. 3. Christ, as Mediator holds a sovereign authority over the
world, even over wicked men and fallen angels. Devils are now
subject to him. He makes the wrath of man to praise him, or else
he restrains that wrath. He is Lord of all creation for the perfect
ing, edifying, rescuing and crowning of his beloved church. He
controls the winds, and the waves of the sea. He will not permit
men and devils to go further than he sees best in any case. He
has subsidized all creation, so that now by his ordering, all things
work together for the good of his saints. This has been fitly call
ed his subsidiary kingdom. This kingdom is now universal. It is
as perfect over foes as over friends. This kingdom, this sovereign
authority over the wicked, Christ will surrender to his Father af
ter he shall have completed the work of redemption and brought
all his sons unto glory, having put down all. rule^ and all authority,
and power. It is of this kingly power over enemies that Paul is
supposed to be speaking/ when he tells of Christ delivering up the
kingdom, to God, even the Father. The place seems to justify this
construction. 4. After that great event we may easily admit that
there will be great changes in the mode of administering the affairs
of Christ's kingly authority over his people. It would be very
strange, if there were no changes after wars shall all be ended, con-

64 EPISTLE TO [Ch. I., v. 14.
flicts for ever terminated, and eternal rest secured to every obe
dient spirit. Then God will " be all in all " in a sense never be
fore so well understood. More than this seems not to have been
revealed to mortals on this great theme.
14. The subject of angels is again brought up in this section,
and their official work in Christ's kingdom, at least in part, is de
clared to us — they are all ministering spirits, sent forth to minister
for them who shall be heirs of salvation, v. 14. The same is taught
in other scriptures. In Ps. 91 : n, 12, we are assured that they
bear us up; in 2 Kings 6: 13-18 we are told how they protect
good men ; in Acts 12 : 3-1 1 we are told how one of them rescued
a good man from his persecutor ; in Luke 16 : 22 we learn that
they are convoys to departed saints,; in Matt. 24: 30, 31 and other
places, we learn that they shall attend Christ when he comes to
judgment, and shall be the reapers in gathering the harvest of the
world. But they do all these things at the behest of Christ,
whose subjects and servants they are, Eph. l:2i; Phil. 2:10;
1 Pet. 3 : 22. Tholuck : " The Son rules, the angels serve, nay,
serve those who are subjects in his kingdom ; the son is enthroned,
they are sent to and fro as messengers." McLean,: "All the angels
without exception are ministering or serving spirits. Their rank
and office is that of messengers, servants or ministers of God,
Ps. 103 : 20, 21 ; 104 : 4, and their proper posture is to stand and
wait before him, hearkening to the voice of his word, and to be
in readiness to execute his will, Kings 22 : 19; Dan. 7: 10; Zech.
6:5; Luke 1 : 19; Rev. 7 : n." Clarke : "Angels are, no doubt,
constantly employed in averting evil and procuring good. If God
help man by man, we need not wonder that he helps man by
angels." It is an error of many that the ministry of angels is not
now so abundantly employed for the good of saints as formerly.
To support such an opinion no scripture can be brought. Barnes :
" God has appointed parents to aid their children ; neighbors to
aid their neighbors ; the rich to aid the poor ; and all over the
world the principle is seen, that one is to derive benefit from the
aid of others. Why may not the angels be employed in this ser
vice ? They are pure, benevolent, powerful." No creatures could
be better fitted to minister to the saints. Burkitt : " T"he angels
are the great instruments of providence in the world." Respect
ing angels these errors may be noticed. 1. Some assert that there
are no real beings, who are angels ; that angels are mere Eastern
metaphors. Such assertions fall not short of bold infidelity, and
are ridiculous at that. Was Lazarus borne to Abraham's bosom
by Eastern metaphors ? The same class of writers hold the same
respecting fallen angels. Was it Eastern metaphors that entered

Ch. I., vs. ii, 12.] THE HEBREWS. 65
into the swine and caused them to rush into the sea ? Stuart :
" That the sacred writers everywhere regard angels, and speak
of them, as intelligent beings, having a real existence, appears so
plain, that it would seem as if no one, who is not strongly wedded
to his own a priori and philosophical reasoning, could venture to
deny it." 2. Some invoke angels, calling on them for help. Ro
man Catholic books of devotion are full of such prayers. But for
such a practice there is no warrant from God. Angels themselves,
even the greatest of them, warn men not to offer them any reli
gious worship, Rev. 22 : 9. Moll : " The invocation of angels, as
ministers to our need and mediators of salvation, is no less irra
tional and absurd, than the denial of their existence and of their
employment in the service of God for the benefit of the heirs of-
salvation, is unscriptural. The position here assigned to them
excludes any rendering to them of worship." They are servants,
and not saviours. 3. Another error respecting angels is the asser
tion that to each member of the human family a particular angel
is appointed to be his guardian through life. Some limit this
guardianship to such as shall be heirs of salvation. The arguments
relied on to establish this doctrine are such as these : Jacob said,
" The Angel which refleemed me from all evil, bless the lacls," etc.,
Gen. 48 : 16. This cannot establish the position, for Jacob himself
asks that his Angel might send blessings on two of his grandsons.
Nor is it possible that any created angel could redeem from all
evil. The only Redeemer of God's elect is the Lord Jesus Christ.
And the history of Jacob's life shows that his angel was the Angel
of the covenant, the Lord Jesus Christ, the God of Bethel. On
this point the scripture is decisive. See Gen. 31 : n-13 ; 32 : 24-30.
Nor is the point proven by the words of our Lord : " Take heed
that ye despise not one of these little ones ; for I say unto you,
that in heaven their angels do always behold the face of my Father
which is in heaven," Matt. .18: 10. This proves clearly enough
that there are angels, that these care for Christ's little ones, and
that they receive from God their authority to go on their errands
of love ; but it does not prove that one angel and one only has
charge of one and of one only of the little ones. From other
scriptures we know that many angels often attend one man, Gen.
32 : 1 ; 2 Kings 6 : 17 ; Ps. 91 : 1 1 ; and that the same angel has
attended and succored several persons at once, Acts 5 : 17-20.
15. The world is wearing out; the earth and the heavens are
growing old. The most stable things are losing their power of
continuance, vs. 11, 12. "Lift up your eyes to the heavens, and
look upon the earth, beneath ; for the heavens shall vanish away
like smoke, and the earth shall wax old like a garment, and they
5

66 EPISTLE TO [Ch. I., vs. n, 12.
that dwell therein shall die in like manner," Isa. 51:6. "And all
the host of heaven shall be dissolved, and the heavens shall be
rolled together as a scroll ; and all their host shall fall down, as
the leaf falleth off from the vine, and as a falling fig from the fig-
tree," Isa. 34:4. The same is declared in the New Testament:
" The day of the Lord will come as a thief in the night ; in the
which the heavens shall pass away with a great noise, and the ele
ments shall melt with fervent heat, the earth also and the works
that are therein shall be burned up," 2 Pet. 3: 10. Such is the sol
emn destiny of this earth. Infidels have attempted to discredit
the history of the Noachic deluge on the ground of a lack of a
sufficient quantity of water to cover the earth's service, as if " the
Father of the rain " could be at a loss for water. But even infidels
must admit that there are in the bowels of the earth, and on its
surface all the materials for a deluge of fire. Gaseous, oleaginous,
bituminous, and sulphureous substances abound in the bowels of
the earth. Then a slight chemical change converts both air and
water into highly inflammable substances, and in a moment, at the
fiat of God, the earth may be wrapped in a living sheet of fire.
Some have discussed the question, what shall be the effect of the
last conflagration ? Shall it be equivalent to annihilation, for ever
dispersing the elements of which the earth is composed ? Or
shall it leave the globe a heap of uninhabitable ruins ? Or shall it
purify the world, and leave it a fit abode for holy beings for ever ?
Dwight, Andrew Fuller, Chalmers and a number of writers incline
to the last view. They think they find support for their opinion
in these Scriptures : " Behold, I create new heavens and a new
earth ; and the former shall not be remembered, nor come into
mind ;" " Nevertheless we, according to his promise, look for new
heavens and a new earth, wherein dwelleth righteousness," Isa.
65 : 17 ; 2 Pet. 3 : 13. Some add in proof Rev. 21 : 1-5. What will
be the precise effect of the last conflagration it is probably not
given to mortals to know. There is nothing heretical in suppos
ing that our earth shall be renewed and fitted for the abode of
redeemed men or of any other creatures God may plant in it.
The question is one of interpretation of the Bible on a subject, on
which we have but a few texts, and those capable of another ex
planation. But the great practical truth to be drawn from the
coming end of the world should be much dwelt upon : " Seeing
that all these things shall be dissolved, what manner of persons
ought ye to be in all holy conversation and godliness, looking for
and hasting unto the coming of the day of God, wherein the
heavens being on fire shall be dissolved, and the elements shall
melt with fervent heat," 2 Peter 3:11, 12. See also verses 14, 15.

Ch. I., vs. ii, I4-] THE HEBREWS. 67
16. Though the material fabric of the universe shall thus be dis
solved, man's soul shall live for ever, in bliss or woe. If he die in
his sins, annihilation shall never come to his relief. Suicide is of
the body only, and that in this life. The resurrection body will
be deathless. Owen : " Man is made for eternity. He was not
called out of nothing to "return to it again. When he once is, he
is for ever ; not as to his present state, that is frail and changeable ;
but as to his existence in one condition or other. God made him
for his eternal glory, and gave him therefore a subsistence without
end." Yes, man shall outlive the blazing sun in the heavens.
When the everlasting mountains shall have passed away a million
of years, man will but be on the threshold of his existence.
Nor is there in God the Father, Son or Holy Ghost an attribute,
which is not suited to make the thought of this existence solemn
to all men ; to the wicked terrible and to the righteous glorious.
17. God's children even here are heirs of salvation, but they
have not yet the full possession and enjoyment of their portion.
It is however sure to all who have truly fled to Jesus Christ, and
it is very glorious. Gouge : " What so sure among men as inher
itance ? Much more sure is this inheritance of salvation than any
earthly inheritance can be. For 1. It is prepared for us from the
foundation of the world, Matt. 25 : 34. 2. It is purchased at the
greatest price that can be : ' The precious blood of the Son of
God,' Eph. 1 : 14 ; 1 Peter 1 : 19. 3. It is ratified by the greatest
assurance that can be, the death of him that gives it, Heb. 9 : 14.
4. It is sealed up unto us by that Holy Spirit of promise, which is
the earnest of our inheritance, Eph. 1:13, 14. 5. God's promise
is engaged for it, therefore they who possess it are said to ' inherit
the promises,' Heb. 6:12. 6. The faith of believers addeth an
other seal thereto, John 3 : 33. 7. It is reserved in heaven for us,
1 Pet. 1:4. In heaven neither moth nor rust doth corrupt, nor
thieves do break through, nor steal, Matt. 6 : 20." Brighter pros-.
pects no man could desire than those before all who love God,
keep his commandments, and believe in Jesus to the saving of
their souls. Glory be to God for the hope of salvation.

CHAPTER II.
. VERSES 1-9.
MEN MUST NOT BE HEEDLESS OR NEGLIGENT. WE
HEAR THE GOSPEL UNDER AWFUL RESPONSI
BILITIES. THE INCARNATION OF OUR HIGH
PRIEST.
Therefore we ought to give the more earnest heed to the things which
we have heard, lest at any time we should let them slip.
2 For if the word spoken by angels was steadfast, and every transgres
sion and disobedience received a just recompense of reward ;
3 flow shall we escape, if we neglect so great salvation ; which at the
first began to be spoken by the Lord, and was confirmed unto us by them
that heard him ;
4 God also bearing them witness, both with signs and wonders, and with
divers miracles, and gifts of the Holy Ghost, according to his own will ?
5 For unto the angels hath he not put in subjection the world to come,
whereof we speak.
6 But one in a certain place testified, saying, What is man, that thou
art mindful of him ? or the son of man, that thou visitest him ?
7 Thou madest him a little lower than the angels ; thou crownedst him
with glory and honour, and didst set him over the works of thy hands :
8 Thou hast put all things in subjection under his feet. For in that he
put all in subjection under him, he left nothing that is not put under him.
But now we see not yet all things put under him.
9 But we see Jesus, who was made a little lower than the angels for the
suffering of death, crowned with glory and honour ; that he by the grace of
God should taste death for every man.
AT once the apostle applies the main argument of the preced
ing chapter thus :
1. Therefore we ought to give the more earnest heed to the
things which we have heard, lest at any time we should let them slip.
Peshito : Therefore we ought to be exceedingly cautious, in regard
to what we have heard, lest we fall away. Tyndale : Where for
we ought to geve the more hede to the thinges we have herde
lest we perysshe. Cranmer : Where fore we ought to geve the
(68)

Ch. II., v. 2.] THE HEBREWS. 69
more hede to the thynges that are spoken vnto vs, lest at any tyme
we peryssh. Genevan : VVherfore we ought diligently to geve
hede to the thynges whych we haue heard, lest at any tyme we
shulde not kepe'them. Rheims: Therefore more aboundantly
ought we to obserue those things which we haue heard ; lest per-
'haps we runne out. Doway : Therefore ought we more diligently
to observe the things which we have heard : lest at any time we
should let them slip. Stuart : It behooveth us, therefore, the
more abundantly to give heed to the things which we have heard,
lest at any time we should slight them. Craik : Therefore we
ought to give the more earnest heed to the things which we have
heard, lest at any time we should glide aside. The heed enjoined
consists in having these things constantly in mind, remembering
them, thinking on them, seeking better to understand them, firmly
believing and highly prizing them, and honestly practising them.
But Paul says we ought to give the more earnest heed. Our atten
tion to these things ought to be more eager than the attention we
give to anything else. More earnest seems to be put for most ear
nest, as in .2 Pet. 2 : 19 more sure means most sure, and in 2 Cor.
11 : 23 more abundant means most abundant. The gospel is of
paramount importance. It is not enough that we hear these things.
We must fix our minds upon them. Our whole natures must be
aroused to attend to them. We have many adversaries. They
are bitter, cunning and powerful. They are constantly seeking to
ruin us. The verb rendered should let slip occurs nowhere else in
the. New Testament, nor has it any cognates there. Those, who
render the verb perish, seem to rest very much on the authority
of Chrysostom, but that rendering is not well sustained. The
verb expresses a stealthy action or operation like tbat of theft, or
the gliding of waters. Some give the verb a passive sense, but
the authorized version is probably correct. Compare Pr. 3:21.
The active signification, though rejected by Robinson, is adopted
by several as seen above, and is approved by Buttman and Wahl.
See Conybeare and Howson. The argument, implied in the word
Therefore, is drawn from the whole of the preceding chapter,
where the apostle has proven that Jesus Christ is divine, and con
sequently greatly superior to Moses and to the angels of heaven.
The obligation to give this heed is perfect. We ought, elsewhere
the same word is often rendered must, must needs, it is needful.
God's known will and the very nature of our circumstances make
it indispensably necessary that we give very earnest heed to these
things. 2. For if the word spoken by angels was steadfast, and every trans
gression and disobedience received a just recompense of reward ;

70 EPISTLE TO . [Ch. II., v. 3.
3. How shall we escape if we neglect so great salvation ; which at
the first began to be spokeii by the Lord, and was confirmed unto us by
them that heard him. Peshito : For if the word uttered by the
medium of angels was confirmed, and every one who heard it, and
transgressed it, received a just retribution; how shall we escape,
if we despise the things which are our life, things which began to '
be spoken by our Lord, and were confirmed to us by them who
heard from him. None of the old English versions are so good as
that in common use. Nor do any of the modern translations throw
any light on these verses. The word spoken by angels was the law
of Moses. That this is the right interpretation is manifest from at
least four other places : " He came with ten thousands of his saints
[holy ones] : from his right hand went a fiery law ;" " The chariots
of God are twenty thousan'd, even thousands of angels : the Lord
is among them, as in Sinai;" "Ye have received the law by the
disposition of angels ;" " It was ordained by angels in the hand of
a mediator;" Deut. 33:2; Ps. 68:17; Acts 7:53; Gal. 3:19.
Lindsay quotes that eloquent sentence of Josephus : " We have
received the finest institutions and the holiest laws by angels from
God," as expressing the common belief of the Jews. So that we
cannot fairly doubt as to the meaning of our clause. This word
was steadfast. It was for an ordinance in all the generations of the
Jewish church. It was not advice, or counsel, it was a law, a
statute ; it had fit penalties. The word here rendered steadfast is
in Heb. 9 : 17 rendered of force. From Moses to Christ the law of
Sinai in all its provisions was in force. So that every transgression
[breach, Rom. 2: 23] and disobedience [neglect to hear, Matt. 18:
17] received a just recompense of reward. Recompense of reward,
one word found also in Heb. 10:35; 11:26 and no where else
in the New Testament, and so far as I find in no classical writer
whatever. The retribution for violating Moses' law was just,
right, fit, suited to the offence. One general principle running all
through the law of offerings was that Jehovah should have the
first and the best of every thing. Every species and form of idola
try was forbidden. The penalties were severe and terrible. Its
curses wound up with these awful words : " Cursed be he that
confirmeth not all the words of this law to do them : and all the
people shall say, Amen." Those to whom Paul was writing ad
mitted the justness of even the penal provisions in the law of
Moses ; and defended them on account of the great dignity of
Moses and of the angels, by whose ministry the law was given.
The argument of the apostle then is that much more have we a
right to expect that God will be provoked by any slighting of the
gospel. Escape, commonly so rendered, Luke 21 : 36 ; Rom. 2:3;

Ch. II. v. 3.J THE HEBREWS. 71
2 Cor. 11:33; T Thess. 5:3; even where it is once or twice
rendered fled it has the sense of escape. Our verse does not say
what dangers and ills will come on men, who slight the gospel.
It leaves them to supply any word that will make good sense and
be consistent with- the analogy of faith. How shall we escape
blame, guilt, sin, an awful account, JehoVah's hot displeasure, the
judgment of God, the damnation of hell, the vengeance of eternal
fire? Some prefer to supply these words, a just recompense of
reward. No doubt that gives the sense. We may understand
either of these words and we . shall not therein err. Neglect, not
regard, make light of, as the word is sometimes rendered. In
order to incur God's displeasure it is not necessary to be a scoffer,
an infidel, a common liar, a profane swearer, a thief, a murderer,
an open and avowed enemy of God-and man. O no. Let one
lightly esteem and quite neglect the call to life and salvation, and
the work of ruin is dona(| The salvation offered to us is here said
to be great ; or, as the same word is elsewhere rendered, mighty,
Rev. 16 : 18. Nor could a more fitting epithet be found. 1. It is
God's salvation, devised, executed and applied by him. It is
God's greatest work, the only work that cost him any humiliation.
2. It is great because of the vast multitudes benefitted by it. 3.
It is great because it saves from so terrible a curse, even the wrath
of God and a lake of fire. It puts away all guilt in a way honor
able to God, and actually invests with perfect righteousness. 4.
It is great in its power to rescue men from sinful inclinations and
habits. It takes the vilest and washes him clean. 5. It imparts
amazing constancy and courage. It has converted the young, the
timid, the feeble into intrepid martyrs, and that by the million.
6. Then it has such sovereign power to subdue the mightiest pas
sions of the human heart, taming man's ferocity, and bringing into
captivity every thought and imagination. 7. And it kindles such
a flame of love in the human family, extinguishing feuds, banishing
old hatreds, bringing forth such forgiveness to enemies and such
good-will to all. 8. Nor is there any thing else tbat so brings
peace on earth and good-will to man. The very atmosphere it
creates is heavenly. 9. Look at its power even here to disarm
death of its terrors. There are old ministers, who have mingled
with the sick and dying for half a century, and who have never
yet. seen a follower of Christ die an undesirable death. 10. Nor
does all creation bring such glory to God as the gospel of his Son,
the salvation we celebrate. These and like things are suggested
by the nature of the case and by other parts of God's word. Yet
this third verse states none of these, but suggests two other mat
ters, which make the salvation of the gospel very pressing. One

72 EPISTLE TO [Ch. II., v. 4.
is that it first began to be spoken by the Lord, Jesus Christ, who has
been proven in the first chapter to be greater than Moses, greater
than the angels. God never sent another so glorious a messenger
to this or any other world as his Son Jesus Christ. He is Lord ;
he is Lord of all. Another matter making it very perilous to
neglect this salvation is that it has been confirmed to us by them
that heard the Lord Jesus, and were eye-witnesses of his glory,
and had seen him in his resurrection body. These witnesses were
many, were competent, were credible' were honest, were unflinch
ing and were harmonious. Their testimony was accompanied by
countless miracles of the most convincing kind, and was followed
by effects the most glorious in the history of the world. Under
the preaching of Christ crucified, Satan fell like lightning from
heaven. The verb rendered was confirmed is cognate to the
adjective steadfast in v. 2, and is also rendered was established,
Heb. 13:9. Confirmed unto us is belter supported than con
firmed unto you, as some have proposed to read. The history
of the planting of the churches by the apostles is a glorious de
monstration of the truth of all that Jesus began both to do and to
teach, and furnishes the key to the true interpretation of John
14 : 12. Nor was the testimony of the apostles left alone ;
4. God also bearing them witness, both with signs and wonders, and
with divers miracles, and gifts of the Holy Ghost, according to his
own will? The question begun in v. 2 is here terminated. In
v. 3 the apostle states that the gospel had for its author the Lord,
i. e. Jesus Christ, the glorious Son of God, and so must be re
garded as of the highest dignity. He also states that mere men
could not be invested with higher authority and could not fur
nish more convincing proofs of a divine commission than attended
the apostles. Their office, course and success did confirm and
establish the truth. Moses did no wonders better suited to con
firm his office than did every apostle to authenticate his commis
sion. In this verse Paul introduces formally the testimony of the
Father and of the Holy Ghost. Thus in the two verses we are
assured of the united testimony of the three persons of tbe
Trinity to the gospel and are reminded of three remarkable pas
sages of scripture, John 3 : 31-34 ; 5 : 31-37 ; 8 : 16-18. The testi
mony of the Son was clear and full, yet but few believed on him,
John 3 : 32. Jesus says that if his claims rested on his mere asser
tion as a man, men would not be criminal for rejecting him.
Neither does he rest the weight of his cause on human testimony,
even though it be that of John—" I receive not testimony from
man," John 5 : 34. But he expressly declares that the divine testi
mony in his favor is decisive—" The Father himself which hath

Ch. II., v. 5.] THE HEB RE WS. 73
sent me hath borne witness of me," John 5 : 37. It was a prin
ciple of law among the Israelites and has been generally accepted
among enlightened nations, that the concurrent testimony of two
men is true. But in support of Christ's claims and character he
says: "I am one that bear witness of myself; and the Father
that sent me beareth witness of me," John 8 : 18. But in vs. 3, 4
of our chapter the Three that bear record in heaven, the Father,
the Son and the Holy Ghost, are correctly said to have given a
testimony to the gospel of Christ in full accord with that of the
apostles. For such is the force of the Greek verb. It is found
here only, in its compound form, but its composition clearly and
strikingly marks concurrent testimony. Robinson well says it
means to bear further witness with any one. This testimony of
God was given first by signs, tokens unmistakable. The same
word is rendered wonders, also miracles. It was given also by
wonders, the word is uniformly rendered. The words here ren
dered signs and wonders are in the New Testament often joined
together. Nor is there any clearly defined difference between
them. The same seems to be true of the corresponding words in
Deut. 34 : 11. God also testified by miracles, a .word which in the
abstract means might or strength and is so rendered, but when
used as here it is rendered mighty works, wonderful works.
These miracles were divers, manifold or various. It is not pos
sible to classify the miracles wrought for the establishment of the
gospel. God also confirmed the teachings of the apostles by gifts.
The word denotes partings, dividings, distributions ; according to
the teaching of Paul in 1 Cor. 12:7-11. The Spirit divides to
every man severally as he will ; or, as in our verse, according to
his own will. All of these were supernatural, were beyond the
power of men and angels, without the endowment of the Holy
Ghost. 5. For unto the angels hath he not put in subjection the world to come,
whereof we speak. In understanding this verse, we get no aid from
the versions or translations. The chief difficulty is found in the
question, what does Paul mean by the world to come ? The diffi
culty is chiefly philological. The word rendered world is not
kosmos found so often in the New Testament, even in this epistle,
Heb. 4:3; 9: 26; 10 : 5 ; 11:7; nor is it ge, commonly rendered
land, ground, or earth, Heb. 1 : 10 ; 6:7; 11 : 13, 38 ; 12 : 25 ; nor
is it aion, found in Heb. 1:2; Rom. 12:2; Eph. 1:21; 3:9; 6:12;
but it is oikoumene, rendered earth in Luke 21 :26; but every
where else world, Matt. 24 : 14 ; Heb. 1 : 6 and many o'ther places.
Its derivation shows that, taken most exactly, it should certainly
be rendered habitable earth. Whether the meaning here is not

74 EPISTLE TO [Ch. 11., v. 5.
somewhat variant from that is the point of dispute. Those, who
expect this earth to be the abode of the redeemed after the last
conflagration shall have burned up the works that are now in it,
and in particular those, who embrace Chiliasm, take a view pe
culiar to themselves. For world to come Craik has future habit
able earth. Tait: " The world to come signifies, if taken literally,
the earth covered with the dwellings of mankind in the condition
in which it yet shall be. For God shall bring the heavens and
earth out of the fire for which they are now reserved, as in the
days of Noah he brought, them out of the water. . . Palestine
shall then be the royal nation, and Jerusalem its capital, the royal
city of the world. And the seed of Abraham shall be honored of
God to instruct the world in the knowledge of his name. Such
shall be ' the world to come,' this earth in the regeneration." But
the context says nothing of the state of things after the day of
judgment. Paul is showing that the dispensation of Moses is in
ferior to that of Christ. By far the more common view, with slight
variations, is thus expressed by Owen : " The world here intended
is no other but the promised state of the church under the gospel."
This is pretty certainly the right explanation and is sustained by
many. The Dutch Annotations substantially agree with Owen.
So does Dindorf who says the world to come means " the timej
of the New Testament." Koppe says the sense of the who!
verse is this : " In that religion which we preach, or in that king
dom of Messiah no power nor authority is given to demons."
By the world to come Kuinoel understands " the reign or king
dom of Messiah," and Diodati, " the renued state of the world."
Whitby : " The world to come, I conceive, imports primarily the
Christian state ; and in order to the government of that, the whole
world subjected to Christ from the time of his resurrection and
ascension, to the time when he shall abolish death the last enemy
of his subjects, and put the crown upon their heads, and condemn
all his enemies to endless punishments, and so give up his media
tory kingdom to the Father." Gill takes the same view and adds
that " the times of Messiah are frequently called by the Jews the
world to come, the gospel dispensation," etc. Tong : " The state
of the gospel church is here called the world to come." Clarke
takes the same view. Gouge : " The world, in this place, is put
for the church, which compriseth under it the whole number of
God's elect, called or to be called. In this sense also it is called
' the kingdom of God,' Matt. 6:33; ' the kingdom of his Son,' Col.
1:13; 'the kingdom of heaven,' Matt. 3 : 2." By the world to
come Guyse understands " the New Testament church." Duncan
takes the same view. Doddridge's- paraphrase makes it to be

Ch. II., vs. 6-8.] THE HEBREWS. 75
•
" the kingdom of the -Messiah, which extends not only to earth
but to heaven." Slade : " It seems on the whole that the phrase
refers to the state of the gospel Church here on earth." Parry :
" It is a world or vast society, as embracing individuals of all times,
from Adam to his latest posterity, and throughout every ' inhab-
bited' region under heaven."* McLean : " The world to come is
the gospel economy." Stuart : " The Christian dispensation, the
world as it will be in future, i. e. the world under the reign of
Christ." Ripley : " The world to come is one of the phrases by
which the Messiah's dispensation, the system of grace for the sal
vation of men as distinguished from the law of Moses, was desig
nated before it was introduced, and the phrase seems to have con
tinued in use after the coming of Christ." The same view is taken
by Dickson, Kidd, Bleek, Delitzsch, Turner, Lindsay, Moll, Pat
terson, F. S. Sampson, Barnes, and by several anonymous writers.
The objections to this interpretation are slight and have been often
fully met. This interpretation is required by the words, whereof
we speak, or of which we are speaking. The apostle is not at
all speaking of the heavenly state, nor of the world after the last
conflagration. He is speaking of the gospel dispensation, and
contrasting it with that of Moses. The subsequent context for
bids us to look to events yet future as giving the key to the expo
sition. It expressly says that we see Jesus crowned with glory
and honor. The thing is already done. The Son of God, not any
angel, is at the head of affairs in the scheme of redemption. In
carrying on his work, the Saviour uses the angels, as servants,
ministers, but they have no authority whatever in his kingdom.
He is Lord of all. All power in heaven and in earth is given unto
him, not to Michael nor to any angel.
6. But one in a certain place testified, saying, What is man that thou
art mindful of him ? or the son of man that thou visit est him ?
7. Thou madest him a little lower than the angels : thou crownedst
him with glory and honour, and didst set him over the works of thy
hands :
8. Thou hast put all things in subjection under his feet. For in
that he put all in subjection under him, he left nothing that is not put
under him. But now we see not yet all things put under him. The
passage cited is from the eighth Psalm, of which David was doubt
less the author. That ode is thrice quoted in the New Testament ;
verse -2 in Matt. 21 : 16; verse 6 in 1 Cor. 15 : 25, 27; and verses
4, 5, 6 in this place. And yet there has been more than usual diver
sity in the views taken of its scope and design. Some wholly
spiritualize it, making Christ the only man referred to in it, and
making the sheep and oxen represent the people and ministers of

76 EPISTLE TO [Ch. II., vs. 6-8.
Christ, and so on throughout. But it is safe to say that the obvi
ous sense of the words grammatically construed must give us
the primary meaning, and then we may soberly use the words in
a secondary way, applying them to Christ himself. The Syriac
scholiast says that the Psalm is " concerning Christ our Redeemer."
Luther, Rivet and many others make'the Psalm strongly Messianic.
What is man that thou art mindful of him ? or the son of man that
thou.visitest him? These words are an outburst of wonder and
gratitude at the goodness and condescension of God towards one
so low as man. The word visitest often occurs in scripture, being
found in twenty-eight of the books of the Old Testament. It is
often used in a bad sense as in Ex. 20 : 5, and indeed is often ren
dered punish. But here and in many other places it is used in a
good sense. Calvin : " This is a marvellous thing, that God thinks
upon men, and remembers them continually." If to notice at all
is condescension, to notice favorably is* amazing loving-kindness.
Thou madest him a little lower than the angels. The two words in
this clause, which have occasioned most discussion, are little and
angels. According to our version man even here is but little
lower than the angels. But is this so ? Is there not a vast differ
ence between them in character, position and attainment ? In the
next world, in an important sense the redeemed will be equal unto
the angels, Luke 20 : 36. To avoid this difficulty for little many
read for a little while. Both the Hebrew in Ps. 8, and the Greek
here allow such a rendering as our translators admit in other
places, as in Job 24 : 24 ; Ps. 37:10; Hag. 2:6; Luke 22 : 58 ; Acts
5 : 34. The word equally applies to time, space or degree. The
context must decide to which it refers. In this case it seems safest
to read for a little while. Rivet, M oiler, Cocceius, Venema, Fa-
britius, S. Schmidt, Dodd, Morison and Fry all so read in Ps. 8,
and John Rodgers' translation has for a season. Tyndale, Genevan
and Italian have the same here. The margin of our authorized
version reads for a little while. This rendering is either preferred
or admitted to be fair by Beza, Grotius, Duncan, Dutch Annota
tions, Guyse, Hammond, Peirce, McLean, Beausobre, Gill, Rosen
muUer, Clarke, Ebrard, Patterson, Cottage Bible, Conybeare and
Howson, etc. Thus we may read that God has made even good
men for a little while, during their earthly existence, lower than
the angels. After that they may be crowned with equal or sur
passing glory. As to the other word, of which the original is
Elohim, usually rendered God, the pious will rest satisfied with
the authoritative decision of an inspired apostle, that in this case it
means angels. Besides, to say that the Lord made man a little or
for a little while lower than God would certainly mislead the

Ch. II., vs. 6-8.] THE HEBREWS. 77
mind ; for man not only now is but forever will be unspeakably
inferior to his Maker. Moreover, the same word is by the Septua
gint rendered angels in Ps. 97 : 7 (which is approved by Paul in
Heb. 1 : 6 and in Ps. 138 : 1.) If the name — elohim — is given to
magistrates, as we know it is (Ps. 82 : 6), much more may it be fitly
given to angels, for they are greater in power and might. In ren
dering the word angels the Septuagint is supported by the Chal-
dee, Ethiopic, Arabic, Syriac and Vulgate ; by numerous Jewish
interpreters, and others. Man is inferior to none of the creatures
that God has made except the angels. Thou crownedst him with
glory and honour, and didst set him over the works of thy hands. There
is no better rendering of the Hebrew verb in Ps. 8, than crowned.
Paul adopts that rendering here. Glory and honor, two words often
united and interchangeably rendered glory or honor. Man has
great endowments from heaven. He was made both in the natural
and moral image of God, and he still retains God's natural image ;
his existence henceforth is parallel to the existence of God. His
reason, his moral sense, his social nature, his capacity for indefinite
growth in knowledge, his ingenuity in relieving his own wants, his
subjection to law, and his dominion over animated nature and
even over the elements show that he is indeed crowned with glory
and honor, and is set over all the works of God on earth. Thou
hast put all things in subjection under his feet. This seems to be a
devout rehearsal of what we are taught in Gen. 1 : 26, 28 ; 9:2. At
creation this subjection of other creatures to man was perfect. By
the fall it was impaired. These verses have a primary and impor
tant fulfilment in man. But Paul, speaking by the Spirit of God,
declares that they have a higher fulfilment in the Lord Jesus, the
head of the new creation. This latter indeed is far the more im
portant view of the passage. The application to man was a shadow ;
this is the substance. That was a faint type ; this is the glorious
antitype. The apostle now asserts that the term all in Ps. 8 : 6 is
to be taken in the absolute sense, as embracing everything in the
universe and that in perfect subjection, him only excepted who
subjected them. And he at once adds that this is not true as to
man in general. Angels and devils, sickness and health, riches
and poverty, weal and woe are not subject to man; and even
things, over which he at times seems to have control, often revolt
against him. So that Paul well concludes that now we see not yet
all things put under him. We must therefore seek for some other
way in which this scripture can be shown to have a perfect ful
filment. This it has in Christ. Sampson : " It requires but little
stretch of fa'ith .to believe that a passage, which so easily admits
of the application here made, is so applied, not by accommodation

78 EPISTLE TO [Ch. II., v. 9.
merely, but in consistency with its proper original meaning." Thus
far the apostle has conducted an irrefragable argument. Surely
he would not now weaken it by introducing into it something un
sound and untenable. Hengstenberg : " Although David, in the
first instance, speaks of the human race generally, the writer of
the epistle might still justly refer what is said to Christ, in its
highest and fullest sense. For while the glory of human nature,
as here delineated, has been so deteriorated through the fall, that
it is to be seen only in small fragments, and what .is here said is to
be referred rather to the idea than the reality, it appears anew in
Christ in full splendor." Yes, says Paul, we must look to Jesus.
In him all is fulfilled.
' 9. But we see Jesus, who was made a little lower than the angels for
the suffering of death, crowned with glory and honour : that he by the
grace of God should taste death for every man. As to his human
nature and in his humiliation Christ Jesus was lower than the an
gels, for they ministered to him and strengthened him, Matt. 4:11;
Luke 22 : 43 ; yea more, he consented to live very much on chari
ty, not that of princely patrons, but of some poor women. He had
not where to lay his head. He emptied himself. He humbled
himself even to the shameful death of the cross. But this was
only for a season — a little while — compared with the history of the
human race — compared with the eternity of renown and glory be
fore him. It is not certain whether we are to understand the
apostle as here teaching that Jesus was made lower than the an
gels for the purpose of suffering death, or whether he was crown
ed with glory and honor because he suffered death. Both these
propositions are true. Our translators, if we follow the usual
punctuation, seem to have inclined to the former of these views ;
but the original is not decisive. The construction turns very
much on the force of the Greek preposition rendered for ; and
that would rather indicate, not that his object in being made
lower than the angels was that he might suffer death, but that he
was crowned on account of his having suffered death. See the best
Lexicons and Grammars on the use of the proposition dia here
used. It is not to be understood that Jesus has perfected the work
of subduing his enemies, but the work is begun. The foundation
of his glory has been laid ; his work of atonement has been fully
and gloriously accepted ; God has famously exalted him, and al
ready crowned him with glory and honor ; and he is henceforth
expecting' all his enemies to be made his footstool. . This is the re
ward of his suffering death and tasting death for every man. Phil.
2:8-11. Jesus was not crowned that he might die, but he was
made lower than the angels, that is he took upon him our nature

Ch. II., v. 9.] THE HEB RE WS. 79
that he might taste death. All this arrangement was in proof of
the grace and favor of God. Such kindness was wholly unde
served by any of the human family. This is better than with
some to read zvithout Godhe tasted death. To taste of death is to
die. This is obviously the meaning of the phrase in each of the
Gospels. Matt. 16 : 28 ; Mark 9:1; Luke 9 : 27 ; John 8 : 52. Now
Jesus is said to have tasted death for every man. The preposition
rendered for means in the stead of, in the room of, as might be
showed by many places, Luke 22 : 19, 20 ; John 6:51; 1 1 : 50 ; Rom.
5 : 6, 7, 8 ; 1 Cor. 1 : 13 ; 5:7; Gal. 3:13; 1 Thess. 5 : 10 ; 1 Pet.
2 : 21 ; 1 John 3 : 16. Some here raise these questions: Was the
atonement universal ? or general ? pr definite ? The following
statements may clear this matter, if not perfectly, yet sufficiently
for one, who is willing to abide by what is clear, and wait for an
explanation of what is dark and mysterious. 1. The adjectives all
and every one do not of themselves determine any thing. They
often have a limited sense. See Matt. 3:5; Luke 2:1; John 12 :
32 ; Phil. 2:21; Tit. 2:11. See the author's Commentary on the
Epistle to the Romans, 5 : 12-19. 2- The doctrine of the atone
ment is purely matter of revelation. We know absolutely nothing
of it except as it is made known to us of God. 3. God never
mocks any of his creatures. He is always sincere. To charge the
contrar}' is blasphemous. God neither mocks nor is mocked.
We could not worship a being, whose sincerity was even doubt
ful. 4. By God's authority full and free offers of mercy are indis
criminately made to all who hear the gospel, Isa. 55:1; Matt. 1 1 :
28, 29: John 7 : 37; Rev. 22 : 17. 5. The final ruin of those, who
hear the gospel and yet perish, is entirely chargeable to themselves
and not at all to God. Their coming short of heaven is wholly
due to their unbelief, not at all to any scantiness in the provisions
of the gospel ; to their own enmity, not to any want of merit in
Christ ; to their wilful rejection of God's infinite mercy, not to any
insufficiency in the work or sufferings of Christ. 6. For Christ's mer
its are infinite. They could not be greater ; for they are bound
less. His righteousness is like the waves of the sea. It cannot be di
minished by our reception of it. It possesses inexhaustible fulness.
7. Christ died with the intention of saving his own people, and his
death made it certain that they should all be saved. His language
is clear and decisive : " The good shepherd giveth his life for the
sheep ; " "I lay down my life for the sheep," John 10:11,15; " All
that the Father giveth me shall come to me ; and him that cometh
to me I will in no wise cast out ; " " My sheep hear my voice,
and I know them, and they follow me : and I give unto them eter
nal life ; and they shall never perish, neither shall any pluck them

8o EPISTLE TO [Ch. II., v. I.
out of my hand," John 6 : 37 ; 10 : 27, 28. The old Universalists held
to the divinity and vicarious atonement of Jesus Christ, and that in
dying the Lord intended that every man should be saved. Of
course they believed in universal atonement and universal salva
tion. How a universal vicarious atonement differs from a general
atonement none has yet clearly shown. Hence many say that
Christ died for sin, not for sinners. But the scripture is careful to
teach not merely that he died for sins, Isa. 53 : 5, 6; 1 Cor. 15:3;
but that he died for us, in our room, and in our stead, Rom. 5 : 6, 8 ;
2 Cor. 5: 21; 1 Pet. 2:21; 3:18. Indeed the scriptures teach
nothing about Christ's suffering for sin in the abstract, but uni
formly teach that it was for sins charged to persons that Christ suf
fered. We therefore believe that Christ died in the room of all
and with the intention of saving all, who from age to age shall, be
lieve on him — for all that the Father gave him in the covenant of
redemption. Compare Ps. 89 : 19-37 ; Isa. 49 ; 5-12 ; John 6 : 37.
DOCTRINAL AND PRACTICAL REMARKS.
1 . All revealed truth is in order to godliness and edification, not
for curiosity, nor for speculation, nor for pride, nor for vanity, v. 1.
In chapter I. Paul had proved in many ways the divinity of Jesus.
He begins this chapter by showing that from the exalted nature
of Christ we are bound to be peculiarly cautious and earnest in
religion. Such is the force of 'therefore in v. 1. " The basis of all
exhortation, peculiar to the gospel, is the incomparable excellency
of the person and work of Messiah." Patterson: "The argu:
ment is alike clear and forcible. 1. The Son of God is possessed
of pre-eminent authority. 2. It is a very special mark of the
Father's love to men that he should have sent his own Son to be
their Teacher and their Saviour. 3. The mission, of this great and
glorious One shows what stress Jehovah laid on the message which
the Visitant came to teach, and the work -which he came to exe
cute. 4. The Revelation and Economy which the Old Testament
represents as about to be introduced by God's anointed Son is
there habitually described as full and final — as peculiarly clear and
copious, and the very last and best ever to be realized on earth."
Christ's divine nature calls for a line of conduct on our part very
different from that due to the most exalted creature.
2. It is a great privilege to hear the messages of love and mercy
from God ; but it is a privilege often and easily abused by the
carnal nature of man, v. 1. This is specially true in times of per
secution and great opposition to. vital truths ; in times of great
confusion and public commotions; in times when the propagators

Ch. II., v. i.] THE HEB RE WS. 81
of false doctrine are many and bold ; in times of great worldly
prosperity and success in temporal enterprizes ; in times when
great and vital truths are first brought urgently to the attention
of a person or community ; in times when want and poverty stare
men in the face, and afford to them a plausible excuse for slighting
the weightier things of religion ; in times when the devotees of
pleasure gain great ascendancy and influence among men ; and in
times when ministers and people are alike sunk down into deep
and guilty slumbers over spiritual things. The warnings of scrip
ture on the subject of hearing are many and solemn. The parable
of the sower recorded by three of the evangelists, Matt. 13, Mark 4,
Luke 8, is full and decisive on the subject. " He that is of God
heareth God's words," John 8 : 47. " My sheep hear my voice, and
follow me," John 10: 27. One of the general epistles is very clear
on the whole matter of practical and unprofitable hearing : " Be
ye doers of the word, and not hearers only, deceiving your own
selves. For if any man be a hearer of the word, and not a doer,
he is like unto a man beholding his natural face in a glass : for he
beholdeth himself, and goeth his way, and straightway forgetteth
what manner of man he was. But whoso looketh into the perfect
law of liberty, and continueth therein, he being not a forgetful
hearer, but a doer of the work, this man shall be blessed in his
deed," James 1 : 23-26. " Take heed what ye hear," Mark 4 : 24.
"Take heed how ye hear," Luke 8 : 18. "As every life proceeds
from some seed, that hath in itself virtually the whole life, to be
educed from it by natural ways and means, so the word in the
hearts of men is turned into a vital principle, that, cherished by
suitable means, puts forth vital acts and operations." Fricke:
" As a kernel in the shell lies our whole salvation in the words of
Christ." " Hear, and your soul shall live," Isa 55 : 3.
3. Merely knowing the truth will save no man, v. 1. He must
also love and obey it. He must from the heart obey it, Rom. 6:17.
Patterson : " Divine truth, in order to be practicably useful, must
be cordially received and permanently retained." A report, heard
but not credited, can have no influence over any one. Air must
be respired if it is to sustain animal life. Water must be swal
lowed, if it is to slake thirst. Bread must be eaten, if it is to satisfy
hunger. 4. We ought neither to be offended nor surprised that the de
mand is made upon us for the most earnest heed to the things
which we have heard respecting the gospel, its author, its nature,
its power and the responsibilities accompanying it, v. 1. Tong:
" This is the first way, by which we are to show our esteem of
Christ and of the gospel." Let one hear as for his life, Deut.
6

82 EPISTLE TO [Ch. II., v i.
32 : 47. Let him read with intense longings for a full under- ,
standing of the mind of God, as the eunuch read Isaiah. Let him
set such store by the word of God as did the man of Uz and the
son of Jesse, Job, 23 : 12; Ps. 119:72. Let him think upon God's
word continually, Ps. 1 : 2. Let him firmly believe every word
that God has spoken, Heb. 4: 2. Let him love it fervently and not
hold it in unrighteousness of heart, of speech or of life, Rom. 1:18.
Let him honestly practise all he knows and humbly ask God to
teach him all else, John 7:17; Ps. 119: 5, 12, 18 and often. Let
him cry after knowledge, and lift up his voice for understanding ;
let him seek her as silver, and search for her as for hid treasures ;
and his labor shall not be in vain, Pr. 2 : 3-5. When the people of
Samaria with one accord gave heed to those things, which were
spoken of Philip, there was soon a mighty work wrought among
them, Acts 8 : 6-8. The great and saving change in Lydia was not
until she did attend unto the things, which were spoken of Paul,
Acts 16:14. Tait: "Want of heed is the expression of con
tempt. . . To forget Christ and his gospel is to lose our souls."
Owen : " If the ministration of the gospel be not looked on as that
which is full of glory, it will never be attended unto."
5. The earnest heed we give to divine things must be not merely
sometimes, but at all times, not occasionally but continually, v. I.
There is danger lest at any time we lose our hold on God, or our
relish for heavenly things. Demas seems to have behaved well in
a persecution, but was overcome by his love of the world. Peter
seems to have been naturally firm and bold ; but in the Judgment
Hall he was very "chicken-hearted. Dickson: " It is not sufficient
to believe the word for awhile, and for awhile to remember it; but
we must gripe it so as never to quit it by misregard or misbelief."
The watchman must not fall asleep. The sentinel must not slum
ber. " Blessed is he that feareth always ;" for there is always
danger. That is a good prayer in the liturgy of the church of
England, " O holy and merciful Saviour, thou most worthy Judge
eternal, suffer us not, at our last hour, for any pains of death to fall
from thee." Except for the grace of God the best men would
soon become castaways.
6. Terrible as is the thought and sad as is the saying, many do
let these heavenly things slip, v. 1. In the parable of the sower
four classes of hearers are described, and three of them but become
the worse for having heard and slighted the word of God. O
what ruin many are bringing on themselves by the abuse of God's
chief mercies. " When the diamond is once disturbed by the
ray of a burning reflector, it is irrecoverably gone." And when
the rays of heavenly truth utterly and finally fail to enlighten,

Ch. II. vs. 2, 3.] THE HEBREWS. 83
purify and save, they fit the soul for rejection and darkness. To
many God gives a wonderful day of grace, but they are hardened
in pride. The best things are offered to them without money and
without price ; and they often resolve that at some convenient
season they will embrace them. But they let their lives glide
away and all their opportunities pass without effecting their salva
tion. Many a one mourns at the last, when his flesh and his body
are consumed, and says, How have I hfted instruction, and my
heart despised reproof; and have not obeyed the voice of my
teachers, and my heart despised reproof, Pr. 5: 11-13. Gouge:
" Men that hear the gospel may be lost."
7. By whomsoever and in whatsoever manner God sends his
word, it is steadfast, v. 2. " The scripture cannot be broken."
"The word of the Lord endureth. for ever." " For ever, O Lord,
thy word is settled in heaven." " I am the. Lord, I change not."
The prophets called on men to hear the word of the Lord. So
the word spoken by angels, not because they spake it, but because
God spake it by them, was terribly executed on the guilty. All
the law was of force from Moses tillTChrist. Behold how in that
time many for transgressing and rebelling fell in the wilderness.
Even Moses and Aaron were not permitted to enter the promised
land. Behold too the terrible doom and punishment of Hophni
and Phineas, of Korah, Dathan and Abiram, of Achan, of Zimri
and Cozbi. See the awful end. of. many, who worshipped the
golden calf. Behold the doom, fixed by the law of Moses, of the
blasphemer, the murderer, the false witness, the Sabbath-breaker,
yea, and of every soul that did ought presumptuously. The law
was strict. It is of the very nature of law to be rigorous. Black-
stOne : " Of all the parts of a law the most effectual is the vindica
tory." Tong : " If men trifle with the law of God, it will not trifle
with them." Under the law every transgression and every failure
received not a cruel but a just recompense. The justice of a sen
tence is the sole ground of the fitness of its' execution. Dickson:
"There, is no evil befalleth sinners more than they deserve/'
When men find fault with the arrangements of providence in the
punishment of transgression of either moral or positive laws, it is
full proof that they have not any just conception of. the evil of
sin. 8. It seems wonderful and is proof of the desperate wickedness
of the human heart , that after so long and painful a trial of the
rigors of the law of Moses, the entire Jewish people did not hail
with gladness and receive with cordiality the grace of the gospel,,
the great salvation wrought out and , made known by Jesus Christ,
v. 3. In it are displayed such wisdom, power, grace and glory, as

84 EPISTLE TO [Ch. II., v. 3.
may well fill all minds with adoring admiration. Neither words
can fully describe nor hearts adequately conceive the vastness or
the grandeur of the gospel scheme of dealing with men. Blessed
is the man who devoutly knows that there are heights and depths,
and lengths and breadths in God's way of mercy, and who ador
ingly cries like Paul, " O the depth of the riches both of the
wisdom and knowledge of God ! how unsearchable are his judg
ments, and his ways pall finding out ! "
9. It must be very perillous to slight or contemn so glorious a
plan as that made known by Jesus Christ, v. 3. To the rejecter
of this mercy there is absolutely no escape ; and all thoughts that
there is some unrevealed way of delivering the soul that persist
ently refuses the salvation of Christ are worse than idle delusions ;
they are no less than misprision of treason against God and his
Son and his Spirit. .Owen : " The word heard is not lost without
the great sin, as well as the inevitable ruin of the souls of men."
In the government of God it is a just and has ever been an
unvarying principle that to whom much is given, of him shall be
much required. According to this rule of admeasurement there
is no guilt comparable to that incurred by the base and ungrateful
slighting of the mercy of God in Christ Jesus. This accounts
for the very terrible forms of denouncing the wrath of God
against the sin of unbelief, such as: " If ye believe not that I am
he, ye shall die in your sins ; " " He that believeth not shall be
damned," John 8 : 24; Mark 16 : 16. Unbelief is a sin against the
remedy ; a sin against reconciliation ; a sin against God's love,
and truth, and wisdom, and power ; a sin against the most
gracious promises ; a sin against the most alarming commina-
tions ; a sin against our own souls, cutting off from all hope of
an eternal well-being ; a sin against our fellow-men, as by our ex
ample we do what we can to hinder their salvation ; and a sin
against each and every person of the Godhead. If after such
sin men still -vainly hope that God is too good to punish his
enemies, has it never occurred to them that he was not too good
to say that he would deal out justice without mercy ? Men for
get that our God is a consuming fire to his foes as well as a rock
of salvation to all who rightly seek his favor.
10. One of the most common ways of losing the soul and blast
ing all good prospects for eternity is by simple neglect, v. 3. Some,
like Pharaoh, openly say, " Who is the Lord, that I should obey
him ?" Some, like Belshazzar, say, " I will ascend above the
heights of the clouds ; I will be like the Most High." Some dig
their graves with a wine glass, and some, with their knife and
fork (their god is their appetite). Some are downright atheists in

Ch. II., vs. 2, 3-] THE HEBREWS. 85
desire, in theory and in practice ; but the great mass of those, who
hear the gospel and. fail of salvation, perish by neglecting the pre
cious offers, the kind invitations and the golden opportunities
granted them. Dickson : " He saith not, if we reject, deny, or per
secute the gospel ; but if we neglect. Then, the neglect of the
doctrine of tbe gospel, the careless receiving of it, the not studying
to know it, is sufficient to draw down heavier judgments than
ever fell on the breakers of the law." Deringe : " If either we be
of a dull spirit, that we have no joy of our hope, or, when we
taste a little, if it be straight forgotten, so that the prophet's words
be true in us : that ' our goodness is as the morning cloud, and as
the early dew, it goeth away,' it is with us according to the com
mon proverb, As good never a whit, as never the better : and all
our religion is vain." How bitter will be the lamentations of those
who shall for ever lie down in sorrow because they lost their souls
through sheer carelessness.
11. It is right in us to follow the scriptures and distinguish be
tween the Mosaic and the Christian dispensations, vs. 2, 3. Many
and great errors proceed from a neglect to do this. Mount Sinai
is in the wilderness. Mount Calvary is hard by the city of the
great King. The law was given by Moses, but grace and truth
came by Jesus Christ. Moses was a servant ; Christ was a Son.
The law of Moses was for one nation ; the gospel was for all
nations. The law had its glory ; but the gospel has a glory that
excelleth. The law paid great attention to overt acts, and many
of them were corporeal and ceremonial ; the gospel directs chief
attention to the state of the heart. The law abounded in types
and shadows ; the gospel has the very image of those things.
The law was burdensome on account of its prescribing every
thing ; the gospel prescribes a very simple worship, and leaves a
very large freedom for all. The law was given by the ministry of
angels ; but the gospel came by the Maker and Lord of angels.
•The law was for a season ; but the gospel is everlasting. The
heart of the Jewish dispensation was the moral law, the heart of
the gospel is the grace of God.
12. As Jesus Christ was the author and substance of the gospel,
so likewise was he the first preacher thereof, v. 3. It began to be
spoken by him. It is not meant that mankind had not heard of saving
mercy until our Lord's personal ministry on eafth. Himself says,
Abraham saw my day and rejoiced ; and Paul says the gospel was
preached to Abraham, John 8 : 56 ; Gal. 3:8. In an important
sense, the gospel, was preached in Eden, Gen. 3:15. But the
meaning is that Christ Jesus in his personal ministry first made a
full and clear exhibition of the gospel plan, was the first, who said,

86 EPISTLE TO [Ch. II-., vs. 3, 4.
If the Son shall make you free, ye shall be free indeed. He said and
he had a right to say, I am the way, the truth, and the life ; I am
the bread of life ; come unto me, all ye that labor and are heavy
laden. Jesus was not only the Prince of life, and the prince of the
kings of the earth ; but he was the prince of preachers. Never
man spake as this man. Clarke : " The government is on the
shoulder of Jesus Christ ; he alone has the keys of death and of
hell ; he alone shuts, and no man opens ; opens, and no man shuts ;
he alone has the residue of the spirit ; he alone is the governor of
the universe." This is as conducive to the honor of the first and
third persons of the Trinity as to that of the Son, for all Christ's
arrangements and teachings are to the glory of God, and are often
so declared to be.
13. The evidences of the truth of the Christian religion have
from the first been ample and conclusive, vs. 3, 4. And although
every experiment made by man on other schemes, every real and
thorough conversion to God and every triumph of the godly
over the world, the flesh, the devil, affliction and death, add con
firmation to what was before established; yet at no time have
men been called on to believe the gospel without abundant and
appropriate evidence. The scriptures employ four verbs on this
subject. One means to give original and independent testimony
of something not yet proven. That is the verb so often used in
the writings of John, and often in the New Testament. A second
denotes thorough testifying, and is used much by Luke, especially
in Acts. A third means further to attest, to give confirmatory
proof, and is found in 1 Pet. 5 : 12. The fourth means to give
joint and confirmatory witness, and is the verb used here in v. 4.
All these verbs are therefore used on the subject of the divinity
of Christ's mission and the truth of his gospel. The gospel has
all the evidences appropriate to a system professedly demanding
candor, uprightness, love of truth, docility and the spirit of obe
dience. It is not accompanied by proofs to overwhelm the obsti
nate, the proud, the vicious, who are determined to live in sin.
The first, who gives full and decisive testimony of the gospel is
" the faithful and true Witness," Jesus Christ himself. Concerning
him the first remark respects his personal character. The sun
sometimes has visible spots on his disc. But from the birth of
Jesus Christ to this day neither malice, nor cunning, nor blasphemy
has been able to find a flaw in his character. Not only was he
wholly innocent, but he went about doing good. Nor was there
any enthusiasm, nor weakness of any kind in his character. Jesus
was as majestic as he was condescending. The second remark is
that his speech was sound and overwhelming. It could not be

Ch. II., vs. 3, 4.] THE HEB RE WS. 87
resisted. Never man spake as this man, John 7 : 46 ; Matt. 22 : 46.
He spake with authority, Matt 7 : 29. The human mind, and
heart, and conscience owned his power as their Maker and their
Lord. The third remark is that in his own name he established
his mission and his doctrine among men. One cried out, "No
man can do these miracles that thou doest except God be with
him," John 3 : 2. Many said, " When Christ cometh, will he do
more miracles than these which this man hath done," John 7:31.
Others said, " Can a man that is a sinner do such miracles ?" John
9:16. The chief priests and Pharisees said, "What do we? for
this man doeth many miracles," John 11 : 47. A fourth observation
is that Christ's predictions respecting persons and events, friends
and enemies, were numerous and particular, and were fulfilled in
the most convincing manner during his life-time and afterward.
The fifth remark is that he so thoroughly convinced those who
Were most with him of the divinity of his person and mission that
they were ready to lay down their lives for the truth of his teach
ings. Most of them did actually suffer martyrdom in the mainte
nance of Christianity. This leads to the statement that there has
never been any kind or amount of evidence mentioned as appro
priate to the office of the apostles, that it was not furnished by
them. They taught, they prayed, they wrought miracles in the
name of their Master. They did their work well. They glorified
God in their lives and in their deaths. No theory respecting the
changes wrought among men by them, except that they were true
men upheld by God, can cohere. Some say they were madmen,
but did madmen ever persuade the mass of mankind of their
divine mission, and that solely by fair argument and by suffering ?
Some say they were impostors, but do impostors ever practise the
most rigid self- denial and ' voluntarily submit to the greatest
wrongs, and pray for their enemies, for the sake of doing good to
others ? The apostles not only taught the very truths taught by
Christ, but other things growing out of his teachings. See John
16 : 12-14. Then we have the signs and wonders and miracles and
gifts of various kinds, which God by the Holy Ghost so abun
dantly granted them. The use of all these was to confirm and
establish the truths taught by the apostles. Ebrard: "Miracles
may be regarded in a fourfold aspect, first, with respect to their
design, as signs, miraculous testimonies in behalf of any truth ;
secondly, with respect to their nature as supernatural acts ; thirdly,
with respect to their origin, because wrought by higher powers ;
and finally, in their specifically Christian : aspect as gifts of the Holy
Ghost." Now concerning all these miraculous testimonies these
are the principles, and facts on which the argument rests :

88 EPISTLE TO [Ch. II., v. 4-
A. God can, do any thing, which involves not a contradiction ;
of course he can work miracles. -
B. None but God, who established the laws of nature, can sus
pend thqm ; of course none but God can work miracles.
C. A good and sincere God,, the friend and patron of truth,
will not exert his omnipotence in the production of a miracle to
establish a lie or a system of error.
D. There is not within three hundred' years of the birth of
Christ the least scrap of history going to show that he and his
apostles, acting in his name, did not work the miracles recorded
of them in the New Testament.
E. Jesus Christ and his apostles did appeal to their miraculous
deeds and powers as proof incontestable of their being sent of God
to establish, the truth and institutions of the gospel, John 5 : 36 ;
10: 38; 14: 11 ; Acts 3 : 12-16; 1 Cor. 9:152 Cor. 12 : 12.
F. Thus God made it most reasonable to believe the scriptures
to be his own word, inspired by him. Owen: "What "means
soever God is pleased to use in the revelation of his will, he gives
it certainty, steadfastness, assurance, and- evidence, which our faith
may rest in, and which cannot be neglected without the greatest
sin." G. Therefore it is most reasonable and on us all incumbent that
we should according to his own teachings and the doctrines of his
apostles, believe and profess our faith in the Lord Jesus Christ as
the Son of God, sent from heaven with supereminent authority,
and the Son of man, the Lamb of God that taketh away the sin
of the world, and that by accepting Jesus Christ as he is freely
offered in the gospel, we, though great sinners, may have eternal
life. H. The power, of God, which both by ordinary and extraordi
nary working did at first establish the Christian verity, does still
by special gracious influences maintain the cause of truth and
righteousness in the world, else piety had long since been extinct.
/. Nor can any creature rightly estimate the guilt of trifling
with messages sent from God, and accompanied by such amazing
proofs. Lindsay : "The sin of neglecting- the gospel, both on
account of the dignity of its Founder and the clearness of its reve
lations, is most aggravated ; and the punishment which it will
incur will be correspondingly severe."
J, A clear inference from all this is that the office and work of
a godly and enlightened ministry are the most important of all
the offices and labors in which men can engage. Commonly faith
comes by hearing the word of, God. Gouge: "Preaching being
a means sanctified of God unto salvation, how diligent and faith-

Ch. II., v. 5-9.] THE HEBREWS. 89
ful ought ministers of the gospel to be in preaching the same !
Thereby they may save themselves and them that hear them,
1 Tim. 4: 16. But idol and idle ministers, such as cannot or care
not to preach the word, do much hinder men from the great salva
tion." Preaching and praying are the two greatest things done
in this world, Acts 6 : 4.
14. Great and honorable as are the holy angels, they are not
our Lords, nor our Saviours, v. 5. Christ is the sole head of the
church, which is his body. Angels neither instituted the church,
nor do they rule it, nor shall they make the awards of the last day.
The Lord the righteous Judge will do that.
15. The words quoted from the eighth Psalm receive their true
and full exposition, as Paul here shows, in the incarnation and
glory of Jesus Christ, vs. 6-9. Morison : " What a reverential
view does it convey to us of the spirit of prophecy when we con
template it as surmounting the imperfection of an obscure dis
pensation, as penetrating into the hidden mysteries of future
ages and generations, and as giving forth to the church, as in his
toric narrative, an announcement of facts, which could be known
only to the omniscient research of the infinite mind."
16. The church will stand. Christ is at the head of affairs, not
angels, not mortal men, vs. 5-9 ; but the Son of God.
17. Glorious is our Immanuel. He is the Restorer, the Lord
from heaven, the Ruler of the universe, vs. 5-9.
18. What wonderful revelations are effected by redemption.
All man lost by the fall is regained by faith in the Redeemer, or
something better is secured in place of what was lost, as glorious
righteousness in the place of native innocence to justify us before
God, vs. 6-9.
19. Christ Jesus by his humiliation, sufferings and exaltation, has
become the cause, the pattern and the representative of glorified
human nature. In him saints gain* more than we lost in Adam.
" Our brother is the God of angels." On the head of the God-
man forever rests the crown, the brightest diadem ever worn.
Owen : " God having exalted our nature, in the person of his Son,
into a condition of honor and glory, so as to be worshipped and
adored by all the angels of heaven, it was' not meet nor convenient
that it should in our persons, when united unto Christ as our head,
be made subject unto them."
20. It is God that makes low and it is God that crowns with
glory and honor; and one of his ways is to raise those highest,
whom for a while he makes lowest, vs. 7-9. This is an inscruta
ble mystery, but it is the Lord's doing, and it is marvellous in our
eyes. He taketh the poor from the dunghill, and setteth him

90 EPISTLE. [Ch. II., v. 9.
among princes. He taketh his Son from the sepulchre of Joseph
and setteth him on the throne of the universe. He that was made
lower than the angels is Lord of angels — is Lord of all.
21. The doctrine of Christ's incarnation is a blessed truth, and
the fact of his being made flesh was necessary, absolutely necessary
to his being our high Priest. He might have been our King and
ruled us well without wearing our nature. He might have been
our Prophet and taught us by his Spirit, his word, his ministers,
and the example of good men (though we should have much missed
his spotless example set in our own nature) without being incar
nate. But if he had not taken our nature, how could he have been
our high Priest? What could he have offered for our sins, if he
had had'no soul or body to suffer for us ? Scott : " Wisdom, power,
justice, holiness, truth and love, beyond expression, or conception,
are displayed by our God, in that union, which was voluntarily
formed between ' him that sanctifieth, and them that are sanctified,'
when ' the Word was made flesh and tabernacled among us,' and
when he ' whom all angels worship,' vouchsafed to become our
Brother, and to own and glory in that condescending relation to
us." If we would rightly estimate Christ's condescension-in being
made of a woman, we must look at all his glory as God, and at all
his humiliation as man. All he did he did willingly. His language
of old was : " A body hast thou prepared me. I delight to do thy
will, O my God." Gouge : "Behold here the wonder of wonders.
Christ undertakes a task above the power of all the angels, and to
effect it he is made lower than the angels. If ever power were
made perfect in weakness, it was in this."
22. All that Christ has done and suffered for us was by the grace
of God, v. 9. Undeserved favor and kindness unbought are the
fountain, whence flows all our salvation. If any of us have a good
hope, it is through grace. Let us now, henceforth and forever
extol the grace, which saves us from a fiery condemnation and from
a doom as just as it is intolerable.
23. When Christ's work shall all be done, all his enemies be put
down, and all his redeemed brought home, then it will be confessed
that the greatest movement ever made respected man's recovery,
that the greatest kingdom ever set up was the kingdom which is
not of this world, and that the greatest conquerer ever known was
the Captain of our salvation. Now indeed nothing is finished.
At times all seems "without form and void." But when the top-
stone shall be put on the church, and her glory be fully revealed,
none will say that Zion is not an eternal excellency, nor that her
head is not the chiefest among ten thousands.

CHAPTER II.
VERSES 10-18.
THE PERFECT HUMANITY OF OUR HIGH PRIEST
FURTHER DECLARED. THE COMFORT THENCE
DERIVED.
10 For it became him, for whom are all things, and by whom are all
things, -in bringing many sons unto glory, to make the captain of their sal
vation perfect through sufferings.
n For both he that sanctifieth and they who are sanctified are all of
one : for which cause he is not ashamed to call them brethren,
12 Saying, I will declare thy name unto my brethren, in the midst of the
church will I sing praise unto thee. ,
13 And again, I will put my trust in him. And again, Behold I and the
children which God hath given me.
14 Forasmuch then as the children are partakers of flesh and blood, he
also himself likewise took part of the same ; that through death he might
destroy him that had the power of death, that is, the devil ;
• 15 And deliver them, who through fear of death were all their lifetime
subject to bondage.
16 For verily he toot not on him the nature of angels;' but he took on
him the seed of Abraham.
17 Wherefore in all things it behooved him to be made like unto his
brethren, that he might be a merciful and faithful high priest- in things per
taining to God, to make reconciliation for the sins of the people.
18 For in that he himself hath suffered being tempted, he is able to suc
cour them that are tempted.
PAUL proceeds with his argument thus : , ,¦,¦.;.
10. For it became him for whom are all things,, and by whom,
are all things, in bringing many sons unto glory, to make the
captain of their salvation perfect through sufferings. Peshito : For
it became him, by whom are all things, and on account of whom
are all things, and [who] bringeth many sons unto his glory, to
perfect the prince of their life by suffering. Some other transla
tions are very similar to that in common use. But often they are
different, and so far as they vary the sense they are inferior. The
(90

92

EPIS TLE TO [Ch. II., v. 10.

authorized version is none the w'orse for being as nearly literal as
the idioms of the two languages will allow. For assigns the rea
son of what he has just said. Became, always so rendered but
once, where it is comely, I Cor. 11:13; equivalent to befitting,
seemly. The prepositions by and for are the rendering of the same
word, it governing in the first instance the accusative and in the
second the genitive. In the first case it means by means of, or by
reason of, on account of, for the sake of; in the second, by or
through him as the cause or agent. The being spoken of is God
who made all things for his own glory and by his own power.
Tholuck says that all the moderns .with the exception of Cramer
and almost all the ancients take this view. This great and adora
ble One is engaged in bringing, leading, conducting many sons, by
regeneration and adoption his own sons. Nor is he leading them
to shame, nor to disappointment ; he is conducting them to glory, %
i. e.to the highest and most enduring honor and bliss. Nor are
there but few of them ; they are many, how many no creature
knows, nor can count, Rev. 7 : 9. This bringing many sons to
glory is a great work, worthy of God, the greatest work that God
himself has ever undertaken. And so it was fitting that his sons
should have a Captain, Prince, or author of their salvation, (for the
word -is rendered in each of these ways, Acts 3:15; 5 : 31 ; Heb.
12:2.) It was also fitting that God should make this great Leader
¦perfect. The verb here used, when applied to discourse or instruc
tion, means to finish, or make an end ; to predictions, to accom
plish or fulfil ; to obedience to any law, to fulfil it ; to any work,
to finish. In Heb. 7 : 28 it is rendered consecrated. Every where
else in this epistle if is rendered perfected, make perfect or made
perfect. The perfectness here and elsewhere spoken of implies
completeness or consummation. It is so used also by Christ in
Luke 13 : 32. I shall be perfected. The character of Christ as the
Prince of life, the author of faith, the Captain of salvation was fin
ished, completed, perfected through sufferings, that is b}' reason or
by means of sufferings. On the word rendered sufferings, see the
author's Commentary on Romans 7 : 5. The word is ten times
rendered sufferings ; twice, afflictions ; once, affections ; once, mo
tions. In this place it doubtless means all such afflictions and suf
ferings as came on the human nature of Christ, in particular on
his soul. Christ's sufferings were from the imperfections of good
men, from the blindness, perversity and malice of bad men, from
the audacity and temptations of Satan, from poverty, from re
proach, from betrayal, from denial, from weariness, from watchings,
from taunts, from mockings, from hunger, from thirst, from cruci
fixion, from the agony of his soul under the hidings of his Father's

Ch. II., v. 10.] THE HEB RE WS. 93
face and from the wrath of God. He was made perfect, not as a
man, but as a Captain of salvation through sufferings. As a man
he was always holy, harmless, undefiled, separate from sinners.
Twice did omniscient purity declare in a voice from heaven,
" This is my beloved Son, in whom I am well pleased." He
"knew no sin." It was not then in his personal but in his official
character that he was to be made perfect. But how then did his
sufferings fit and complete his character to be the Captain of our
salvation? First, his sufferings prepared him to be a tender sym
pathizing friend to all his chosen. He drank the cup of bitterness
to the dregs. He had personal experience of every kind and
degree of suffering ever endured by men except remorse and de
spair. He was incapable of these, nor was there any need of his
feeling them, as the whole plan of his grace was to save his people
from them both. But he was exceeding sorrowful even unto
death, not because of any weakness in his character, or failure of
his faith, but . through the intolerable pressure of the wrath of
God. His prophetic complaint was fully realized : " I am poured
out like water, and all my bones are out of joint : my heart is like
wax : it is melted in the midst of my bowels." Never was there
sorrow like his sorrow. Never did earth see one who so fitly
might be styled " a man of sorrows." When or where was ever
a Christian in a state of mind, in which he really needed and de
served sympathy, that he was not assured of it in Christ Jesus ?
Nor is this all. Christ Jesus by his sufferings made full and per
fect satisfaction for sin. He bore and he exhausted the penalty of
God's law. He was an offering and a sacrifice to God for a sweet
smelling savour. He suffered the just for the unjust. He made
an end of transgression, and brought in everlasting righteousness.
Again by his sufferings he procured for himself and for his people an
indefeasible title and right to theglory and blessedness, which belong
to the heavenly state, Phil. 2: 5-1 1 ; Heb. 2:9. Christ's renown
and joy were fully paid for, and all his people were redeemed by
blood. There's ne'er a gift his hand bestows
But cost his heart a groan.
But how was it comely in God to permit such violence to be in
flicted on Christ at the hand of man, yea, and with his own hand
to lay upon him such stripes, yea, more, to unsheath the two edged
sword and smite the man that was and was fit to be his fellow ? There
is but one solution that can satisfy our minds on the subject. It is
this. Jesus Christ was the voluntary substitute of his people. He
was voluntary not only in the engagement, which he made in the

94

EPISTLE TO [Ch. II., vs. ii, 12.

covenant, but in every step of his life and in every stage of his un
dertaking. On this point the testimony of scripture is full and
clear, Ps. 40 : 7, 8 ; John 4 : 34 ; 10 : 11, 15 17, ; 13 = " I I9:III
Matt. 20 : 28 ; 26 : 53. He took the law -place of sinners not as an
intruder, but with the full consent and approval, yea, with what
himself calls the commandment of his Father, John 10: 18. Nor
was any more exacted of him than holiness, truth, justice and the
glory of God required of him, who would expiate sin. The pen
alty of the law, like its precept, was holy, just, good and infinite.
From the moment justice was satisfied and the prophecies fulfill
ed, God began to exalt his Son and to let him see the travailof
his soul. Jesus said, " It is finished." By raising him from the
dead the Father declared that our surety had paid all our debt.
Nor has ever even a bloody murderer of the saints or of Christ
been brought to see the true nature, design and extent of Christ's
work and sufferings, and to accept his gracious offers, that he has
not said, This is enough — my conscience is satisfied with this great
propitiation. 11. For both he that sanctifieth and they who are sanctified are all
of one : for which cause he is not ashamed to call them brethren,
12. Saying, I will declare thy name unto my brethren, in the midst
of the church will I sing praise unto thee. He that sanctifieth is Jesus
Christ, and they who are sanctified are his chosen people. The
exposition turns on the sense of the word sanctify. It doubtless
sometimes means to make holy, as in John 17:17; Rom. 15:16; 1
Cor. 6:11; 1 Thess 5:23, etc. It would make good sense so to un
derstand it here, if we would supply a few words : He that makes
his people holy and they who are made holy. But the word certain
ly has two other meanings in the scriptures. One is dedicated, de
voted or consecrated. In this sense the Saviour in one place
clearly uses the word : " For their sakes I sanctify myself that
they also might be sanctified through the truth." Jesus Christ
was wholly devoted to his work and to his Father's honor, that
his people might be alike consecrated to the divine service and
glory. Some think this sense nearly coincident with the former ;
but it is not quite so. In the Lord's prayer the word here render
ed sanctified is hallowed. The third sense of sanctify is to purify
by expiation. That in this epistle it is sometimes so used cannot
be doubted ; " For if the blood of bulls and of goats, and the ashes
of an heifer sprinkling the unclean sanctifieth to the purifying of
the flesh, how much more shall the blood of Christ, who through
the eternal Spirit offered himself without spot to God, purge your
conscience from dead works to serve the living God ? " " Jesus,
that he might sanctify the people with his own blood, suffered

Ch. II., vs. n, 12.] THE HEB RE WS. 95
without the gate," Heb. 9:13, 14; 13:12. Perhaps Heb. 10: 10,
14 would be regarded as still more conclusive on the subject. The
sense then may be that Jesus makes his people holy and they are
holy ; or, that he devotes himself to God and consequently they
are devoted to God ; or, that he by his blood redeems them and
they are thus consecrated to God, their sins being all washed
away in his blood. The latter is the better interpretation. Tur
ner : " He that atoneth and they that are atoned for ; " Lindsay :
" The reconciler and the reconciled ; " Bloomfield : " He that ex
piates and they who are expiated by him (the redeemer and the re
deemed)." Tait : " The Saviour and his saved people." Guyse :
" The Redeemer and the redeemed." Our apostle says the sanc-
tifier and the sanctified are all of one. In what sense are they all
of one ? An attempt to supply what is supposed to be wanting
has produced quite a variety of explanations. The Dutch Anno
tations, Guyse, Duncan, Parry, Clarke, Murdock and Stuart sup
ply nature ; Justinian, Hunnius, Carpzov, Hofmann and Biesen-
thal understood one father Adam ; Bengel, C. Schmid, Michaelis,
Peirce, Wells, Macknight and Slade would read one father Abra
ham ; several old Greek commentators, Tholuck, Lindsay, Moll,
McLean, Conybeare and Howson and Tait prefer one Father
God; Gouge has of one stock; Cottage Bible reads of one family;
Patterson has of the same Father [meaning God] and. of the same
family ; Doddridge and Scott understand one father Adam, or one
father Abraham ; Tong has of one Father, God ; of one father, Adam,
of one Spirit, holy and heavenly disposition. It would be better per
haps not to attempt to limit the idea to any one word, but to give
to the word one as comprehensive a meaning as the analogy of
faith will admit. Sampson is probably right : " The objection to
all these suppositions is that they supply, and- thus make definite,
what the apostle purposely left general. His object was to in
clude all the respects in which it behooved that the Redeemer
should be one with his people." Christ and his people are one in
many senses, as is shown in many parts of scripture. Wherefore
he is not ashamed to call them brethren. When it is said he is not
ashamed, much more is implied than is expressed ; he delights to
call them, he loves to own them as his brethren, bone of his bone,
flesh of his flesh, the regenerated and adopted sons Of God. See
Rom. 1 : 16; Heb. 11 : 1.6 where the same word occurs. This ac
knowledgment of his brethren is no new thing. In proof Paul
quotes from an ode (Ps. 22 : 22), which refers directly, entirely and
exclusively to Christ. This was the judgment of Justin Martyr,
Tertullian, and from their days a host of others. In it Christ is the
speaker throughout. In that ode Christ speaks the words here

96 EPISTLE TO [Ch. II., vs. 13-15.
quoted literally, with the exception of the first word, from the
Septuagint. Just after Jesus rose from the dead, he said, " Go to
my brethren." All genuine believers are in a' very high sense his
kindred, Mark 3 : 35 ; Luke 8: 21. To declare God's name is to
make known his nature, Exod. 34 : 6, 7. Jesus did this by his
preaching and his sufferings and his doings. He did all this to
those acknowledged by him of old as his brethren and that in the
midst of the church [in Ps. 22 : 22 congregation], Peshito, assembly.
It is the same word commonly rendered church in the New Tes
tament. It denotes a company called out.
13. And again, I will put my trust in him. And again, Behold I
and the children which God hath given me. In this verse are two
quotations from the Old Testament. The first is in words found
twice in the Septuagint version, 2 Sam. 22 : 3 and Isa. 8 : 17. But
as the next quotation is from Isa. 8: 18, and as that chapter is
remarkably Messianic, it is safe to regard both the clauses as
taken from the evangelical prophet. ' The pertinence of the first
clause to the matter in hand is that Jesus like his brethren had
pious trust in God. The appositeness of the second clause to the
business in hand is that, as in Mark 3:35; Luke 8:21, Christ
says each one, who does the will of God is his mother and his
brother, so here he says believers are his children. By thus vary
ing the terms expressive of consanguinity and endearment the
Lord would teach us that none of them fully enables us to under
stand how near and dear to him are all his people. Indeed all of
them united fall short of what he would have us apprehend ; so
in other places he calls his people his flock, his sheep, his lambs,
his love, his dove, his undefiled.
14. Forasmuch then as the children are partakers of flesh and
blood, he also himself likewise took part of the same ; that through
death he might destroy him that had the power of death, that is the
devil ;
15. And deliver them, who through fear of death were all their life
time subject to bondage. The passages nearly parallel are Rom. 8:15;
1 Cor. 15 : 55-57; Col. 1 : 21, 22; 2 Tim. 1 : 10. The children of
this verse are the same as the many sons of v. 10, they which are
sanctified of v. ti, my brethren of v. 12, and the children of v. 13.
To be a partaker of flesh and blood is to possess human nature
entire, nor can we give to the phrase any other interpretation.
Jesus Christ took to himself a true body and a reasonable soul.
It was right that the atonement should be made in the nature,
which fell, in the nature, which brought sin and ruin upon the
race. The same is in the plural and refers to flesh and blood.
Divinity cannot suffer. Divinity cannot die. The divine nature

Ch. II., v. 15.] THE HEBREWS. 97
of the Son is as incapable of suffering as the divine nature of the
Father or of the Spirit. It never did suffer. It was the human
nature that submitted to the curse of the law. One great design
of the incarnation was that the Redeemer might have a nature
capable of suffering and dying — a nature that could be made an
offering and a sacrifice to God. The death of death is sought and
found in the death of Christ. Some find difficulty in the state
ment that the devil had the power of death. But it is not intended
to be understood that he has the keys of death and the grave, that
he kills and makes alive at his pleasure. All this power belongs
to God alone. He has fixed the appointed time to man upon
earth, the bounds of his habitation that he cannot pass. " The
Lord killeth and maketh alive : he bringeth down to the grave,"
Deut. 32:39; 1 Sam. 2:6. In what sense, then, has Satan the
power of death, or as Stuart renders it "a deadly power?"
The answer is clearly made out from the scriptures. Satan is
not omnipotent. He is not the sovereign of this world. Yet he
possesses great power for evil. He seduced our first parents into
sin, and thus brought death into the world. " Thus he was a mur
derer from the beginning." He is the great fautor of unbelief,
and error, and falsehood. Indeed he is the father of wicked men
and of lies ; especially is he the father of such dangerous doctrines
and persuasions, as, if embraced, must prove fatal to men's souls,
John 8 : 44. Such is his influence for evil, especially for moral
evil, and such is the willing subjection of evil men to his tempta
tions that he is twice called " the prince of this world," John 12:31;
14 : 30 ; and once " the god of this world," 2 Cor. 4 : 4. He is also
called the " prince of the power of the air," Eph. 2 : 2. He is " the
enemy," " the adversary," Luke 10: 19; 1 Pet. 5:8. He tempts
men to all kinds of sins, unbelief, ingratitude, lying, murder,
fraud, profaneness, uncleanness. He spreads snares for the un
wary, 2 Tim. 2 : 26. He stirs ud men to tempt and to murder each
other. He once had much more power in the world than he has
now, Luke 10 : 18. When permitted, he sometimes terribly besets
men and rules them with a most cruel oppression. See how he
dealt with the great man of Uz, Job 1 : 6-22 ; 2 : 1-8. All Satan's
work in the w^rld is mischievous and deadly. He is leading many
captive at his will, and he is terribly oppressing those who are
attempting to throw off his yoke. He would have had all the
world under the power of spiritual death, and- finally under the
power of eternal death, and been the tormentor of all men for
ever, but for Jesus Christwho came to bring out the prisoners
from the prison, and them that sit in darkness out of the prison
house. A prophet said, " As for thee also, by the blood of thy
7

98 EPISTLE TO [Ch. II., v. 16.
covenant I have sent forth thy prisoners out of the pit wherein is
no water," Zech. 9:11. Thus Christ. destroys, nullifies, makes of
none effect, brings to nought, does away with him that had the
power of death. And thus he delivers them, who through fear
of death were all their lifetime subject to bondage. This must
mean much more than that Christ grants final deliverance to those
timid servants of his, who from nervousness or some shock given
them in early life, or from melancholy, dread the mere article of
death. He does indeed give deliverance to such ; but he delivers
also those who never had an}^ such timidity, and yet trust in Jesus.
Death in this verse, therefore, must mean penal suffering. The
word certainly has this meaning in the Epistle to the Romans, as
well as here. Clarke thinks that in this writing Paul had the Gen
tiles principally in view. But Paul is neither writing to the Gen
tiles, nor to the Jews concerning the Gentiles. The great mass
of respectable commentators are remarkably united in their expla
nation of the word death as found in v. 15. Guyse : Death, the
sting and fear of death ; Dutch Annotations : an eternal and cursed '
death ; Gouge : death, as it was first inflicted for sin, is the very
entrance into eternal damnation ; Duncan : the wrath and curse
of God ; Scott : its sting, terror, and dreadful consequences ; Tur
ner: death physical and spiritual, and the terrific apprehensions
thus produced ; Mandeville : death, as the penalty of sin ; Bloom-
field : the cause of eternal death, even sin ; Patterson : fear of
death, the condemning sentence of the law : McLean : fear of
death, connected with conscious guilt ; Stuart : fear of condemna
tion ; Sampson : the penalty due to sin ; Moll : fear of death, and
consciousness of guilt ; Lindsay : " The tempter seduced mankind
into sin, whose wages are death, and Christ by his own death
destroyed the works of the devil. He made expiation for sin,''
etc. Ebrard : " Christ, by giving himself up to death, has acknowl
edged the guilt and truly atoned for ^it ; he has, in one act, atoned
for the sinner and judged the sin." Now Jesus Christ by his
death delivers, sets free his people from this death, this conscious
guilt, this penal suffering, these just and dreadful fears.
16. For lerily he took not on him the nature of angels ; but he took
on him the seed of Abraham. Wiclif: And he took neuer angels:
but he took the seed of Abraham ; Cranmer : " For he in no place
taketh on hym the angels : but the seed of Abraham taketh he on
him ;" Genevan : For he in no sort toke the angels : but he toke
the seed of Abraham ; Doway : For no where doth he take hold
of the angels : but of the seed of Abraham he taketh hold ; Stuart :
Besides, he doth not at all help the angels, but he helpeth the seed
of Abraham ; Conybeare and Howson : For he giveth his aid, not

Ch. II., v. 17.] THE HEBREWS. 99
unto angels, but unto the seed of Abraham ; Craik : For verily he
doth not lay hold on angels, but he layeth hold on the seed of
Abraham. In this verse the same verb occurs twice in precisely
the same form. It is sometimes used in a bad sense, as in Luke
20: 20, that they might take hold of his words; and Acts 16: 19
they caught Paul and Silas. But it is oftener used in a good sense,
as caught him, Matt. 14: 31 ; he took the blind man by the hand,
Mark 8 : 23 ; lay hold on eternal life, 1 Tim. 6 : 12, 19 ; when I took
them by the hand, Heb. 8 : 9. There is no more fitness in supply
ing the word nature than there would be in supplying the word
cause, or case, or salvation. The literal translation is the better — -
He did not lay hold of angels, but he did lay hold of the seed of
Abraham. The margin : He took not hold of angels ; but of the
seed of Abraham he taketh hold. The holy angels, being clad in
robes of innocence, needed no Saviour. For the fallen angels God
had no purposes of mercy. They were reserved in everlasting
chains under darkness to the judgment of the great day. Their
doom was fixed. The Son of God therefore did not lay hold of
angels. Many, perhaps most of them being holy, needed no
Redeemer. For the others God neither purposed nor provided
any Redeemer. But Jesus did lay hold of the seed of Abraham.
Parallel passages are Gal. 3 : 16, 29. " To Abraham's seed were
the promises made. He saith not, and to seeds, as of many, but
as of one, and to thy seed, which is Christ. . . If ye be Christ's,
then are ye Abraham's seed, and heirs according to the promise."
Jesus Christ laid hold of all the chosen people of God, all who
like Abraham were included in the covenant, and so were his seed.
He took their nature. He took up their cause. He undertook
their salvation. In his love and in his pity he made himself as
one of them, sin only excepted, and thus he laid hold on them,
and is doing for them the whole work of a Redeemer.
1 7. Wherefore in all things it behooved him to be made like unto his
brethren, that he might be a merciful and faithful high priest in things.
pertaining to God, to make reconciliation for the sins of the people.
Wherefore, better rendered whereupon, as in Matt. 17:4; Acts
26 : 19. The meaning is, In accordance with these things. Be
hooved, in the Greek not the word rendered ought in Heb; 2:1,
nor that rendered became in Heb. 2 : 10 ; but a word that is more
commonly rendered owed or ought, or must needs. See the
author's Commentary on Romans 13:8. Made like, so rendered in
Rom. 9 : 29. It occurs often in Matthew in other forms and is
rendered liken or be likened. To what extent was Jesus made
like his brethren ? Our verse says, in all things, that is in all things
that could at all fit him for his office as high priest. He was not

ioo EPISTLE TO [Ch. II., v. 18.
like them sinful and guilt)^. If he had been, he would, have been
wholly unfit for his office. But he had their entire nature, soul
and body, with all the innocent infirmities and warm sympathies
of a pure and unspotted humanity. Jesus was the perfection of a
man, had an exquisite taste, Matt. 6 : 28 ; Luke 12:27; loved his
country, so that he wept over its impending ruin, Luke 19:41;
was greatly moved at the scene of distress in the family of his
friends, John 11 : 35 ; apologized for the want of sympathy on the
part of his disciples, when he was in his agony, Matt. 26 : 41 ; dis
played the tenderest concern for his mother, so that even in the
agonies of crucifixion he made the best arrangement possible for
her support and protection during life, John 19 : 26 ; and in all
things showed that he was a man, a perfect man, full of kindness,
pity and mercy. Merciful, the same word so rendered in Matt.
5 : 7, pitiful, compassionate. Faithful, commonly so rendered.
It means here trustworthy, although it sometimes means one who
believes. Jesus was a merciful and faithful high Priest in things
pertaining to God, having God for their object; Stuart: in services
of a religious nature ; McLean : in all their concerns relating to
God ; Duncan : in these things which he was to do toward God
on the part of the people ; Conybeare and Howson : in the things
of God ; Tyndale, Cranmer and Genevan : in things concerning
God. To make reconciliation; Peshito, Conybeare and Howson:
make expiation ; several old versions read purge ; Stuart : make
atonement. Two cognate nouns are rendered propitiation. This
making of reconciliation is for sins, the sins of the people. The
cognate nouns refer to the same thing, 1 John 2:2; Rom. 3 : 25 ;
that is they are connected with sins, calling for atonement. The
Son of God was incarnate for two purposes, first that he might
have something to offer in sacrifice for us, and then that he might
have a nature capable of sympathizing with us. Both of these he
fully accomplished.
• 18. For in that he himself hath suffered being tempted, he is able to
succour them that are tempted. "No better translation of this verse
has been offered. The Greek is very precise and the sense in the
main very clear. The verb rendered tempted and its cognates are
used in regard to men both in a good and in a bad sense. 1. They
are often found in the sense of trying, proving, or examining, and
are even so rendered, John 6:6; 2 Cor. 13:5; Heb. 11 : 17; Jas.
1:2; Rev. 3 : 10. 2. Tfiey often refer to seductions, snares spread
for our feet, Matt. 4:1; Mark 14 : 38 ; Luke 4 : 2. Christ was
tried by sinful men and fallen angels. Snares were spread for his
feet. The wicked one attempted to seduce him. His trials were
without a parallel for severity. They were long continued and

Ch. II., vs. 10, 17.] THE HEB RE WS. 101
often repeated. They were of every variety and degree that
could overtake an innocent being. None of his people are ever
tried as sorely as he was. Succour, here and in 2 Cor. 6 : 2 render
ed succour ; in every other place, help. The cognate noun is ren
dered helper in Heb. 13 : 6. When it is said that Jesus is able to
succour, it is implied, as in many other places where the same
word occurs, that he is willing. Owen : " It is a moral power, not
a natural." McLean : " Ability here does not mean mere strength
or power to succour, but also inclination and readiness to do it."
Compare Rom. 4:21; Heb. 7 : 25 ; 2 Tim. 1:12.
DOCTRINAL AND PRACTICAL REMARKS. .
1. God does every thing that becomes him, and he does nothing
which does not become him, .v. 10. Christ himself regarded it as
proof of great dulness in his disciples that they could not see that
he ought to have suffered, Luke 25 : 25, 26. Dickson : " When the
reasons of Christ's death are seen, the scandal of his cross ceaseth."
No good man charges God with acting out of character, even in
the awful scenes of Calvary. " Wisdom, power, justice, holiness,
truth and love, beyond expression or conception, are displayed by
our God" in those events the most inexplicable at the time of their
occurrence, the incarnation and death of Christ. They will be
the events most sung and celebrated for ever by all holy beings.
The verbs rendered became and behooved " denote,"' says Ebrard,
" not a fatalistic necessity, but a necessity lying in the nature of the
thing, and therefore in God's own wise, world-governing will."
' God acted up to his glorious character in the work of redemp
tion, as to the choice both of the end and of the means.' There
was a necessity in the nature of the case, a fitness in the whole
plan, a comeliness in every step and in every result. His incarna
tion made the angels shout, " Glory to God in the highest." Christ
did not suffer accidentally, but by the appointment of infinite wis
dom and love.
2. If any thing becomes God, we need seek no further solution
of it. That is enough ; for he is the first cause and last end of all
things, v. 10. All things are by him and all things are for him.
" Of him, and through him, and to him are all things: to whom
be glory for ever. Amen." Rom. 11:36.
3. If such statements befit the Father and declare his divinity,
why do not like statements equally evince the divinity of the Son ?
1 Cor. 8:6; Col. 1 : 16. • If inspiration declares any thing seemly,
or becoming in the Son, we may safely receive it as true and act
upon it, vs. 10, 17. If Genesis 1 : 1 proves a God, John 1 : 3 proves

102 EPISTLE TO [Ch. II., v. 10.
Christ to be God. If Psalm 104 : 5 proves a creating Godhead,
Colossians 1 : 16 shows that Jesus has that Godhead.
4. God has sons and many of them, not for the increase or support
of his personal happiness, but for the glory of his name and the
happiness of his creatures. His own essential glory and blessed
ness cannot be increased ; but the honor and bliss of his creatures
may for ever be advancing. So he is bringing many sons unto
glory ; and that at the great expense of the humiliation and suffer
ings of his Son, v. 10. Patterson : " O how should we celebrate
that love which led the Father, at such a sacrifice, to provide sal
vation for his enemies, and how should we stand in awe of that
justice, which, in order to realize that result, gave up the eternal
Son to ' sufferings.' How meet it is, that we should cordially ac
cept of that ' salvation' which the great ' Captain' offers, and faith
fully follow where that Captain leads the way." Nor shall the
company of the finally saved be small. True, the prophet speaks
of Jacob as " small ;" and Christ himself calls his church a " little
flock," Amos 7:2; Luke 12 : 32. Many indeed are called and but
few chosen, Matt. 20: 16 ; 22 : 14. These things were said of the
church in times of great depression in the interests of religion.
Dickson : " Albeit, they be few in comparison of the world, yet
are they many of them, all together." The scriptures put it be
yond a doubt that great numbers shall be saved, Gen. 15:5; 26:4;
28:4; Isa. 2:3,4; 53:11; Mic. 4:2; Matt. 8 : 1 1 ; 20:28; Rom.
5 : 19; Rev. 21 124. The language of all these places is strong.
That in some verses is very strong. Several times we have the
term nations, many nations, nations of them that are saved. But
the strongest language perhaps is that of Isa. 53:11, where it is
said that Messiah shall see the travail of his soul and be satisfied.
Like the angels the company of redeemed men shall be innumer
able, Heb. 12 : 22 ; Rev. 7 :g. God will not fail amply to reward
his well beloved Son for all his sufferings, John 6 : 37.
5. The blessings belonging to those who are sons of God, even
in this present life are innumerable and inestimable. They are
above all price. Patterson : " There are two ways in which one
may be another person's child — birth and adoption. In the writ
ings of St. John and St. Peter the former — in those of St. Paul the
latter is propounded as the fundamental idea of the believer's son-
ship. Starting from either of the two conceptions, we are free to
carry out the figure into the collateral and kindred ideas of pro
tection, guidance, instruction, discipline, comfort, pity, and ten-
derest love as bestowed by God." Inspired writers now and then
begin" an enumeration of the blessings of sonship with God, but
they never complete the schedule. They say what is most perti-

Ch. II., v. 10.] THE HEB RE WS.

103

nent to the matter they are handling and then drop it. . The reason
is that mortals cannot tell half that is to be told. See Ps. 23 : 1-6 ;
Matt. 5 : 3-12 ; Rom. 5:1-11; 1 Cor. 3 : 21-23 ! 2 Pet- 1 : 5-8-
6. But the blessings of piety merely begin to be enjoyed in this
world. The godly will be carried onward to glory, v. 10. " It is
as children they are brought to glory. Heaven is a paternal in
heritance ; although its attainment does not depend, as in the case
of earthly families, on the father's death, but is granted by the
living Father." " If children, then heirs ; heirs of God, and joint-
heirs with Christ." What the heavenly inheritance will be none
can tell. It is described by such names as thrones, crowns, crowns
of life, crowns of righteousness, life, eternal life, everlasting life,
receiving a kingdom, reigning with Christ, glorified with Christ,
inheriting all things, etc., etc. But the Bible itself admits that
human language is not adequate and human minds are not pre
pared for such glorious themes, John 3:12; 2 Cor. 12 : 4. Most
that we know of the heavenly state even from God's word is
negative. Grace precedes glory. Grace is glory begun. Glory
is grace completed, matured, crowned. In general terms the
word of God is delightfully clear and copious : " The Lord will
give grace and glory ;" " Thou shalt guide me with thy counsel, and
afterward receive me to glory ;" " I reckon that the sufferings of
this present time are not worthy to be compared with the glory
that shall be revealed in us ;" " Our light affliction, which is but
for a moment, worketh for us a far more exceeding and eternal
weight of glory ;" Ps. 84 : 11 ; 73 : 24 ; Rom. 8:18; 2 Cor. 4 : 17.
The world of glory is heaven, the third heaven, the heaven of
heavens, Paradise, the city which hath foundations. Gouge :
" Glory is a transcendent word, and compriseth under, it all manner
of excellencies. The infinite excellency of God himself and of his
divine attributes, is termed glory." Yet after all, it is safest to
say with John, " It doth not yet appear what we shall be ; but we
know that when he shall appear, we shall be like him, for we shall
see him as he is," 1 John 3 : 2.
7. In conducting his people to glory, God offers no violence to
their wills. Though he draws,, he does not drag them along the
heavenly way. His blessed plan is to work in them both to will
and to do of his own good pleasure; fulfilling the promise, Thy
people shall be willing in the day of thy power, Ps. no: 3 ; Phil.
2:13. The children of God are not taken to heaven as the prisoner
is led to his dungeon ; no, but as the sheep are led to the fold :
" My sheep hear my voice and follow me." This is the method
of God's grace; and it is as glorious to him as it is honor
able to his people. The Lord utterly rejects a reluctant ser-

104

EPISTLE TO [Ch. II., v. 10.

vice. And well he may. The heart is the seat of the empire of
love. 8. It is a pleasant thought that he, who begins the work of
bringing men to glory, is the one, who is to complete and crown
this great work in victory, v. io. God can have no cause for
breaking off his love to a converted soul, that was not in force to
hinder him from drawing it to himself when it was unregenerate.
Having been self-moved to seek the lost sheep in the wilderness,
the good Shepherd will not cast it out when it has entered the
fold. " Having loved his own which were in the world, he loved
them to the end," notwithstanding some of them behaved very
badly about the time of his crucifixion. John 13 : I. Compare
Rom. 8 : 35-39 ; 1 Cor. 1 : 8 ; Phil. 1:6; Heb. 13 : 5. He, who is
the author of faith is also its finisher, Heb. 12 : 2. To all eternity
it shall not be truly said by any of the Lord's enemies, He began
to build, and was not able to finish.
9. If there ever was need of a " Captain," it is in the matter of
" salvation," v. 10. And it is for our comfort that in the times of
the Jewish church God often revealed by types, such as Moses,
Joshua and David, as well as by prophecies that Messias should
be a Leader and Commander to the people, Isa." 55:4. "The poor,
feeble, erring people of God are not of themselves sufficient to
overcome their enemies. They cannot conquer even themselves.
They know not the right way. They are fools whenever God
leaves them to themselves. But the great Captain of salvation has
all and infinite resources. He has fought and won. He is a tried
Leader. We know whom we have believed. He requires of his
people neither sufferings nor services, which he did not render or
endure himself. He calls them to bear nothing so heavy as the
load that was laid upon him. The more we consider him that
endured such contradiction of sinners, the less shall we be in
danger of growing faint or weary in our minds. In obedience he .
has left us an example that we should follow his steps. If we will
follow Christ's example, we shall never miss the way. His pat
tern was perfect. Nor can any child of God be called to die any
death so dreadful as that, which his Lord has undergone. With
the sins of the world resting on him for propitiation, he met death
and stripped him of his terrors and triumphed over him as did
David over Goliah. He has led captivity captive. He has dis
armed our great enemy. He is more than a match for all the foes
of his people. He sends his Spirit to enlighten and embolden
his children, to quicken their graces and to gird them with might.
Under his leadership one chases a thousand and two put ten
thousand to flight. He makes the feeble like David, and the

Ch. I., v. io.] THE HEBREWS. 105
house of David like the angel of God. Deut. 32 : 30; Zech. 12 : 8.
O what could we do without our great Commander? And what
can we do so wise as to put all our trust in him, and cast all our
care on him ?
10. How sweet is the word salvation, and how precious are the
blessings connected with salvation ! v. 10. In the former part of
this chapter we have considered a little how great is the deliver
ance wrought by Christ. It was so difficult that we risk nothing
when we say that none but the Lord Jesus could effect it. It was
so glorious that one who was not truly divine could not without
idolatry have been loved and honored as Jesus is and deserves to
be. As redemption is a greater blessing than creation, so if the
Redeemer were not one with the Father, so that he who honors
the Son honors the Father, all pious souls would be withdrawing
their confidence and placing it on a creature. And what would
be a greater indignity to God than that? Let us, then, not be
ashamed of the reproach of Christ, but count it great riches,
Gouge : " Great reason there is that we should so do, for in
Christ's humiliation consisteth our exaltation ; in his cross, our
crown ; in his'ignoininy, our glory ; in his death, our life." Sal
vation by sin-bearing, life by an awful death, heaven by the cross,
these are the mystery of redemption — a mystery of love, and wis
dom, and power, and grace unparalleled.
n. Humility is the road to honor, and suffering the path to ex
perience and reno.wn, v. 10. It was so with our Redeemer. It is
so with his people. Of this the Lord gave them full and fair warn
ing, Matt. 5 : 10-12 ; Luke 6 : 20-23. Paul plainly told the churches
that " we must through much tribulation enter into the kingdom
of God," Acts 14 : 22. Let none of us therefore be offended at any
tribulation that may befall us. It is enough for the servant to be
as his Lord. There is a "need be" for all our trials. Dickson:
" How perfect soever Christ be in himself, yet before his sufferings
he lacked one thing which his office toward us required ; to wit,
experimental suffering of such sorrows as his soldiers and follow
ers are subject unto." Owen: "The Lord Christ, being conse
crated and perfected through suffering, has consecrated the way
of suffering for all his followers to pass through unto glory." The
very undertaking of Christ called for his humbling himself that
he might be exalted. Nor can we go to mansions of eternal rest
except by walking through scenes of disquiet. To our Saviour
" the cross was the indispensable harbinger of the crown." To
us the want of it is a sign that our religion is vain, Heb.
12:8. Blessed are all they who "glory in tribulations also;
knowing that tribulation worketh patience, and patience expe-

106 EPISTLE TO [Ch. II., v. n.
rience, and experience hope, and hope maketh not ashamed,"
Rom 5 : 3, 4.
12. In everjr sense of the term Christ sanctifies his people; he
expiates their sins, he sets them apart to a holy use, and by his
word and Spirit and providence he makes their natures holy, v.
1 1. He is made unto them wisdom, and righteousness, and sancti
fication, and redemption, 1 Cor. 1 : 30. Sanctification in every
sense of the term is as surely by the obedience and sufferings of
Christ as is justification. Men have never been redeemed from
guilt, have never been devoted to God, have never perfected holi
ness but by the work and death of Christ.
13. Christ and his people are of one, and they are one, v. n.
This oneness is expressed in all appropriate terms and with great
strength of language, John 17 : 20-23, All grace and mercy flow
to sinners through their union with the Lord Jesus. In the divine
purpose this union existed eternally, but it becomes vital and ac
tual only when the Holy Spirit leads the soul to embrace Christ
by faith. A prophet, speaking for God, says : " Behold, I lay in
in Zion a chief corner-stone, elect, precious, and he that believeth
on him shall not be confounded." An apostle takes up the figure,
points to Christ, and says ; " To whom coming as unto a living
stone, disallowed indeed of men, but chosen of God, and precious,
ye also, as lively stones, are built up a spiritual house." Another
says to his brethren, " Ye are built upon the foundation of the apos
tles and prophets, Jesus Christ himself being the chief corner
stone, in whom all the building, fitly joined together, groweth unto
a holy temple in the Lord, in whom ye also are builded for a habi
tation of God through the Spirit." No wonder that men having
such views should exult even in martyrdom. The sooner dead,
the sooner are they crowned. Believers rest their whole weight
on Christ. This foundation cannot fail. The deluge of wrath,
which shall melt the mountains, dissolve the elements, burn up the
sea, and sweep away every monument of human greatness, shall
not shake this Rock. Lot in Zoar, Noah in the ark, Elijah in the
chariot of fire, were not more safe than are all those who have
built on Christ. They are parts of a building the most stupendous
and glorious ever reared. It shall stand for ever. The pledge of
final salvation to believers is that they are. now " lively stones,"
" an habitation of God through the Spirit."
Sometimes union with Christ is compared to the union of the
members in a living body. " Know ye not that your bodies are
the members of Christ? He that is joined to the Lord is one
spirit ; ye are the body of Christ, and members in particular. For
as the body is one, and hath many members, and all the members

Ch. I., v. n.] THE HEBREWS. 107
of that one body, being many, are one body, so is Christ." If this
be so, how we should watch and pray, that there be no schism in
the body ; that the hand say not to the foot, I haVe no need of
thee ; that we dwell together in love, and seek each other's good !
Christ is the head of the body, the church. Then she is sure of
his sympathy ; as no man ever hated his own flesh, so Christ never
hated one of his own members, but loves and cherishes them all.
" Saul, Saul, why persecutest thou me ?" " Who art thou, Lord ?"
" I am Jesus, whom thou persecutest," He has loved his church
of old, from everlasting ; he loved her unto death ; he loves her
still ; he shall love her for ever.
Christ is also the husband of his church, and she is his spouse,
his love, his dove, his undefiled. " The husband is the head of
the wife, even as Christ is the head of the church. Husbands, love
your wives, even as Christ loved also the church, and gave him
self for it, that he might sanctify and cleanse it with the washing
of water by the word, that he might present it to himself a glo
rious church, not having spot, or wrinkle, .or any such thing ; but
that it should be holy and without blemish." If the union of
Christ and his people be so close and tender, she is safe. His
power is supreme in heaven and in earth. He is the wisdom of
God ; none can deceive or circumvent him. His love to his
church is infinite, eternal and unchangeable. None can turn his
heart away from his people. None can pluck them out of his
hand. He is mighty to save and strong to deliver. Though his
church in every member is weak, yet she comes up safely from the
wilderness, " leaning on the arm of her Beloved."
Sometimes union with Christ is taught by figures drawn from
plants and trees. " I am the true vine, and my father is the hus
bandman. Every branch in me that beareth not fruit he taketh
away : and every branch that beareth fruit, he purgeth it, that it
may bring forth more fruit : I am the vine, ye are the branches ;
as the branch cannot bear fruit of itself, except it abide in the vine,
no more can ye, except ye abide in me. Abide in me, and I in
you." Wondrous vine ! How sweet is its fruit to the taste of all
who have been born again ! From union with- Christ believers
draw sap and nourishment, and thus become fruitful. " Herein is
my Father glorified, that ye bear much*fruit; so shall ye be my
disciples." All things come from Christ. " Without me ye can
do nothing." And all is made sure by love. " As the Father hath
loved me, so have I loved you."
When inspired writers mention this subject, they seem to be all
on fire ; and no wonder, for it is their life. Union with Christ se
cures every blessing to lost men, such as pardon by his blood,

108 EPIS TLE TO [Ch. II., vs. n, 12.
acceptance by his righteousness, sanctification by his Spirit, a holy
and useful life by his grace, divine sympathy in every sorrow,
support in death, a glorious resurrection, a public acquittal in the
day of judgment, and everlasting life. If men make light of this
matter, it is because they are terribly blind. They err, not know
ing the Scriptures, and are sensual, having not the Spirit. To
him, who is taught of God, and born from above, union with
Christ is a fountain of joy. He has felt, and the longer he lives
the more he feels, that Christ is the Alpha and the Omega, the
First and the Last, the Author and Finisher of salvation. Sepa
rated from Christ no man is strong, or wise, or righteous, or holy,
or safe ; apart from Christ every man is a poor, dry, withered,
useless thing, whose end is to be burned.
Bp. Hall : " In natural unions, there may be more evidence, but
there cannot be more truth. Neither is there so firm and close a
union between soul and body, as there is between Christ and the
believing soul, forasmuch as that may be severed by death, but
this never." So that believers are not only one with Christ in
God's counsel and covenant ; but he and they have one Father
God, form, one mystical body the church, alike possess a human
nature entire, and have a common destiny, so that his glory is
their joy, their salvation is his joy, and their joint triumph their
mutual joy, Matt. 25.: 21, 23 ; Heb. 12:2; Rev. 4:11; 5:6-14.
14. Not only are Christ and His people thus united, but he is
also their brother, vs. n : 12. In other words, his people are not
only united to him as the building is to the corner-stone, as the
members are joined to the body, as the wife is united to the hus
band, and as the branches are united to the vine ; but they are one
with him in the bonds of brotherhood. He took upon him our
nature, so that he was as truly a man as Adam, or Paul, or any
one of us. The Son of God no more denies his humanity than
does the Son of Mary deny his divinity. He counts it no dis
grace, he is not ashamed to call them brethren, even as God is not
ashamed to be called their God, Heb. n : 16. It is a great act ot
condescension in a virtuous king to marry one of the poorest girls
in his realm ; but having done so, love, honor, faithfulness, con
sistency require him not to be ashamed of her family and relatives,
but to own and cherish them. So the very word Redeemer, in
the Old Testament, means kinsman, or kinsman Redeemer. . He is
not only a real man as Adam was, but he is the Son of man. He
was made of a woman. Jesus Christ did not, never does, hide
himself from his own flesh, Isa. 58:7.
15. And if he is not ashamed to call us brethren and own us as
his, let us not be ashamed of him or of his word before this adu.l-

Ch. II., vs. n, 13.] THE HEB RE WS.

109

terous and sinful generation, Mark 8 : 38 ; nor of his gospel with its
humbling doctrines, Rom. 1 : 16 ; nor of the testimony of the Lord,
nor of those who wear chains for his sake, nor of the afflictions of
the gospel, 2 Tim. 1:8; nor of the reproach of Christ, Heb. 1 1 : 26.
Nor let u's ever do any thing, which is in its nature suited to put
our Lord to shame, Zech. 13 : 6, or grieve his holy, tender heart,
Mark 3:5.
16. If any would know what true piety and zeal are let them
study the character and example of Jesus, who put his. trust in the
Lord, and never in the darkest hour wavered in , his confidence in
the promises of God, and who declared God's name and truth to
men, vs. 11:12. Compare Ps. 18:2; 22:22-25. Indeed the zeal
of God's house consumed him, Ps. 69:9; John 2:17. And his
piety was exercised in his early childhood, Ps. 22 : 9 ; nor did it
ever fail ; and it was as benevolent as it was holy, Luke 23 : 34 ;
Acts 10 : 38. Nor can we have any evidence that we are true
Christians, the sons of God, the brethren of Christ, except as we
show that we are like his people and like him, trusting in the Lord,
hoping in his mercy, and having a pure zeal for his honor. They
may be, as they often are, unlike each other in age, color, social
position, personal and domestic habits and intellectual tastes ; but
in moral tastes, in spiritual preferences, in love to God, his law, his
service, his ordinances and his people, they are alike, though their
gracious attainments are in degree very various.
17. But Jesus Christ is not only a Captain, a Redeemer, a Sanc-
fier and a Brother, but he is a Father, for he says, Behold I and
the children which God hath given me, v. 13. The title of Ever
lasting Father was given him by the evangelical prophet, Isa.
9 : 6. This honorable title well falls in with others given him in
the same verse, and with the pity he has for his people, and the
care he bestowed upon them.' Ps. 103 : 13.
18. It has already been stated that Christ Jesus bore and wore
our nature. It is right here to dwell a little on this truth. It is
declared in a great variety of ways that he had our nature.
Prophecy required that he should be the " seed of the woman,"
" the seed of Abraham," " the seed of David," Gen. 3:15; 3 = 5,7;
17 : 7, 8 ; 2 Sam. 7:12; and all these predictions have been fulfill
ed, Acts 13 : 23 ; Rom. 1:3; Gal. 3 : 16 ; 2 Tim. 2 : 8. Prophecy
required that he should derive his nature from his mother alone,
Isa. 7:14; that he should have a body, Ps. 40:6; Heb. 10:5;
that he should have a soul, Isa. 53 ; 10; and that he should be the
Son of man, Dan. 7:13. In the Gospels alone he is more than sev
enty times called the Son of man. More than sixty times he calls
himself so. The year of his ascension Stephen saw him in glory,

no

EPISTLE TO [Ch. II., vs. ii, 12.'

and called him the Son of man. Sixty years later John did the
same. Christ Jesus had a true body, Luke 24 : 39. He had a human
soul, capable of grief, of joy and of other human affections, Mark
14:34; Luke 10:21. He had natural affections, for he loved
Mary, and Martha, and Lazarus, and John, and the young ruler.
If Jesus did not prove that he had a true body, and a human soul,
no man ever gave evidence that he was truly a whole man. Com
pare John 1 : 14 ; Rom. 5:13; 8:3; Gal. 4:4; Phil. 2 : 7 and many
other places. The way, in which the Son of God became man,
was by taking human nature into ineffable union with his divine
nature. Thus continuing to be the Son of God as he was from
all eternity, he became what he was not before, the Son of man.
Thus Christ is God. He is also man. He was born of a woman.
He was a rod of the stem of Jesse. His two natures are forever
distinct, yet not separated. His humanity did not aspire to lay hold
on divinity ; but his divine nature condescended to assume human
nature. All this was done without change of divine into human,
or of human into divine. The two natures united constitute the
one person Christ Jesus, who in this and other respects is the same
yesterday, to-day, and for ever. The number of errors in the early
church respecting the human nature of Christ was very great.
John and after him Augustine tell us of some who denied outright
that Jesus Christ had come in the flesh, 1 John 4: 2, 3 ; 2 John 7.
The Manichees maintained that Christ had not a true body, but
only the semblance of one, whereby men's senses were deceived.
The Cerdonians .wholly rejected the doctrine of Christ's incarna
tion, and, with an awful consistency, the doctrine of the resurrec
tion. The Valentinians held that Christ had a heavenly and not a
human body. The Apollinarians taught that Christ had a body
with a sensitive nature, but denied that he had a reasonable human
soul. Since the dawn of the Reformation arose the sect of the
Ubiquitarians, who contended that Christ's body was everywhere,
omnipresent. See Augustine de Hasres, pages n, 21, 46, 55,60
and Gouge Vol. I., p. 165. Whether any of these wild opinions is
likely to be revived and gain adherents among us no man can
certainly say. There have of late been given some hints of an in
tention to revive Apollinarianism, or something very much like
it ; but it is so utterly without support from scripture or reason,
and is indeed so flatly contradicted by the word of God, that if
some one does not formally notice it, it will probably not gain
much head. In the meantime let us hold fast the form of sound
words contended for by Athanasius, by the Council of Nice, by
Augustine and most of all by the prophets, the evangelists, and
the apostles of our Lord.

Ch. II., v. 14.] THE HEBREWS. in
19. Jesus Christ took the only right and safe course in deliver
ing his people and destroying the power of the devil. It was
done, it was best done, it was effectually done through death, v. 14.
Indeed if there was any other way, in which it could have been
done, we have no hint of it in God's word. It is right and seemly
that Christ should spoil death and at once strip him of his terrors
by going into his domains, and then and there gaining the
mastery over him. It was right that Christ should gain the
victory over Satan by letting that father of wickedness do his
utmost, and by defeating all his devices, bringing all his machina
tions to nought, and delivering poor afflicted souls from his
oppressions and temptations. That we may the better under
stand this whole matter, let us keep in mind these great truths.
A. God is holy, just and good. B. His law cannot be diverse
from himself. It is also holy, just and good. C. The penalty
of the law is as holy, just and good as its precept. D. The
penalty of transgression is death. The fact that death is common
to mankind does not take away its punitive character from any
E. Sometimes death is attended with very alarming and dreadful
tokens of divine desertion, and even of divine displeasure. F. A
mere knowledge of divine truth, though minute and accurate, does
not of itself save men from uneasiness at the thought of dying.
G. So far as observation goes, we are led to believe that the
more light men have, if they are not transformed by the renewing-
of their minds, the greater oftentimes is their sense of guilt. This
is to be expected. H. The Lord Jesus Christ displays his love
and wisdom by meeting every demand of the law of God, and
every demand of an enlightened conscience ; thus taking away the
sting of death, which is unatoned and unpardoned sin ; and satis
fying all the demands of the law, which gave to sin its power to
torment. /. All the Son of God undertook for his people was
wholly voluntary on his part, and with the approval of his Father
as the Judge of all. J. It is a great fact that millions, who have
embraced the gospel, have gloried in the prospect of death, and
even when presented in forms most likely to shock the nerves and
awaken timidity, even the delicate and the young have declared
and showed that they gladly laid down their lives in honor of
their Master, and in the assured hope of being for ever with the
Lord in peace and joy. K. Satan endeavored by every device to
make death intolerably painful, shameful and terrible to our Lord
himself. The close of our Lord's life was in an awful sense the
hour of darkness. But all Satan's plan's were .subverted and his
hopes disappointed. Jesus indeed died but died like a God, and
soon burst the bands and the bars of death, and rose triumphant

112 EPISTLE TO [Ch. II., v. 14.
from the grave, thus giving us delightful assurance that them
that sleep in Jesus will God bring with him. Thus death and
Satan, as to believers, were destroyed, and the sons of God de
livered from Satan as a tyrant and from death as a conqueror.
L. Such grace, and power, and faithfulness on the part of Christ
do work mightily on the hearts of believers. The love of Chrjst
constrains them, and they live to God as no pharisee could ever
do. M. Thus the power of Christ rests on his people, and is made
perfect in their weakness. His grace is sufficient ; and from them
he has, as he deserves to have, all honor and glory. They are
able to glory in the truth that God is of purer eyes than to behold
evil, and cannot look on iniquity. God's holiness and justice are
in their eyes amiable. They find no fault with the divine charac
ter. They would on no account have it different from what it is.
N. Into the hands of such a God, conducting his government on
such principles, having his affairs in the hand of so loving and
glorious a Mediator, the dying believer may intelligently and
safely commit his departing spirit, and this he commonly does
with all the tokens of real gladneSs of soul. It is amazing that
aged ministers seldom tell us of having witnessed an undesirable
death of a consistent Christian. Compare Rom. 8:15; 2 Tim.
1:7. 20. There is a Devil, Satan, and he is full of mischief and guile
• and wickedness, v. 14. Satan is not a sacred character, and there
fore it is not profane to speak lightly of him. No .reverence is
due to him. But he is a merciless, pitiless, powerful adversary,
full of all subtlety, and has ruined millions of our race. He is a
roaring lion, when that suits his turn best. Anon he is transformed
into an angel of light, and beguiles and deludes men. He seems
greatly to delight in afflicting and depressing men's souls and filling
them with darkness and despondency. It is folly to think and
speak lightly of such a foe ; or to claim, as some have done, that
Satan is merely an Eastern metaphor. Ebrard : "The time is now
happily gone by when it was customary to explain away the
Satan of whom we read in the Bible, by changing him into an
' evil principle.' An ' evil principle ' implies in itself nothing less
than an absurdity. The very essence of evil consists in the ab
sence of principle, in a contradiction to principle. If the idea of
an evil principle were conceivable, then also might it be conceived
that God was evil ! But evil is only conceivable as a perverted,
selfish quality of the will of the personal creature, to be accounted
for by the formal freedom of this creature." If Ahab waxes worse
and worse, it is because Satan is a lying spirit in the mouths of his
advisers. If Judas betrays his Master, it is not because he knows

Ch. II., vs. 15, 16.] THE HEBREWS. 113
any harm of the Saviour, nor because his conscience is all gone,
but because Satan enters into him and takes entire possession of
him. If the churches of Galatia fall into distress and confusion, it
is because Satan has " bewitched " them. It will be happy for
this world when this great author of mischief shall be shut up in
his prison and bound with a chain, Rev. 20 : 1-3. Pool thinks that
in v. 14, devil designates the prince of darkness himself, but is
put here for all the rest of his evil spirits, Matt. 25 = 41. That is
probably correct.
21. The deliverance effected by Christ is perfect, v. 15. It needs
no addition. It calls for no supplement. It demands only that
we apprehend it by faith. In this it resembles other remedies,
that it avails nothing until applied. Scott : " Let the trembling
believer frequently meditate on the love of Christ, and on his
cross, his sepulchre, his resurrection, and his glory ; and thus, in
simple dependence and obedience, let him wait for more complete
deliverance from the fear of death, and from that last enemy him
self, in the Lord's appointed time." Every one in his order. It is
confessed by all Christians that the deliverance of our surety
wrought out by himself was perfect from the day he left this
world. In due time the same shall be said of all his redeemed.
22. If any ask, Why did not Christ take hold on angels and not
on men, we are compelled to be silent, v. 16. We cannot explain.
Other scriptures teach the same thing, John 3:16; 2 Pet. 2:4;
but they do not tell us why this was so. No mortal can tell why
it is that the loadstone passes by silver and gold, and draws to
itself iron — a base metal. So no one can tell why redeeming love
passed by the angels and laid hold of man, an inferior race, and is
giving it ineffable exaltation. The best we can say is what our
Lord said on a like subject : " Even so, Father, for so it seemed
good in thy sight," Matt. 11:26; Luke 10:21. Compare Ex.
33:19; Rom. 9:21. Many solutions of such matters have been
offered to the world ; but all of them have been shallow. Paul's
course was much wiser, Rom. 1 1 : 33.
23. It will ever be a bond of affection in the heart of Christians
towards Jews that our Saviour was of the seed of Abraham, v. 16.
Himself taught us that salvation was of the Jews, John 4 : 22.
No right minded man can fail to look with admiration at the long
line of kings and prophets and heroes and judges, and righteous
men and honorable women in Israel, or cease to wish well to that
scattered and peeled people, even though they did so maltreat our
Lord Jesus Christ, and are still stubborn in their unbelief.
24. In considering the character of Jesus Christ, it is well to
inquire wherein he is like his brethren, and wherein he is unlike
8

114 EPISTLE TO [Ch. II., v. 17.
them. 1. He was unlike them inasmuch as he was God as well
as man ; inasmuch as he was not represented in Adam, and so
he was not chargeable with original sin ; inasmuch as he was born
with original righteousness, and never knew any sin, never had a
vile thought, never yielded to a temptation, never felt a sense of
guilt and never in anything displeased his Father. Moreover, he
was always destined to an infinitely higher position and an un
speakably richer crown than any they shall wear. But 2. He is
like them in having a true human body and a reasonable soul ca
pable of increasing in knowledge and happiness. He was really a
man, v. 17. He had all the many innocent infirmities of our com
mon nature. He was liable to all sorts of temptations and miseries,
which do not imply personal sinfulness. Like his brethren he did
suffer and die. He knew what it was to be hungry, and tnirsty,
and weary, and sad, and grieved. He was familiar with contra
diction, and slander, and reviling, and mockery, and derision. As
much of human suffering consists in pain from the nerves, Jesus
Christ died a death, the theory of which was to extinguish life by
nervous distress. Since the world began there never was on
earth a more approachable being. He is this day as full of ten
derness as when he wept at the grave of Lazarus. He feeds his
flock like a shepherd : he gathers the lambs with his arm, and car
ries them is his bosom, and gently leads those that are with young,
Isa. 40 : 11.
25. Jesus Christ was a high Priest, and is expressly so called,
v. 17, and often in this epistle. All other priests and high priests
were as nothing compared with him. They were shadows ; he
was the substance. They were types ; he was the antitype. This
priesthood of Christ is the great theme of this epistle, and is de
clared so to be by the author himself, Heb. 8:1,2. In the first
chapter Paul proves that Jesus was God. In this he shows that
he was man. Of his priesthood much remains to be said. Here
it is said that his incarnation and the fruits of it were necessary to
his being a merciful and faithful high Priest. Owen : " Mercy in
Christ is a compassion, a condolency, and hath a moving of pity
and sorrow joined with it. And this was, in the human nature of
Christ, a grace of the Spirit in all perfection. . . His faithfulness
consists in his exact, constant, careful consideration of all the con
cernments of the brethren under their temptations and sufferings."
Thus in Christ is eminently and literally fulfilled that which in a
lower sense was fulfilled in Eliakim : " I will clothe him with thy
robe, and strengthen him with thy girdle, and I will commit thy
government into his hand : and he shall be a father to the inhabit
ants of Jerusalem, and to the house of Judah. And the key of

Ch. II., v. i8.] THE HEBREWS. 115
the house of David will I lay npon his shoulder ; so he shall open,
and none shall shut ; and he shall shut, and none shall open. And
I wjll fasten him as a nail in a sure place ; and he shall be for a
glorious throne to his father's house. And they shall hang upon
him all the glory of his father's house," etc., Isa. 22 : 21-24. His
faithfulness cannot fail. It is to all generations. His mercy en-
dureth for ever. His atonement was fully made and gloriously
accepted by his Father. He set forth the glory of the Father in
the most illustrious manner, and the Father has given him a name,
which is above every name.
26. By his own experience and familiarity with grief and temp
tation, our high Priest is eminently fitted and disposed to give
help to his tempted people, v. 18. He has an infinite readiness of
mind to succor all, who cast their care on him. If man ever needs
help it is in the day of trial, when the enemy is spreading snares
for his feet. Clarke : " Those who are peculiarly tempted, and
severely tried, have an especial interest in, and claim upon Christ."
Owen : " The great duty of tempted souls is to cry out unto the
Lord Christ for help and relief." Pool : " He had the mercies of
a God before, and as if that were not enough, the tempted nature
of a man, to soften his heart to pity his brethren in their sufferings
and temptations."
27. How can men be so little affected by divine things, especially
the glorious things of the gospel of Christ? Why does not his
condescension move us, his grace charm us, his authority sway
us? Surely men never act so contrary to all their best interests
as when they slight the Saviour. Tait : " I have often been called,.
as God's minister to witness affliction and distress. But I have
no words to express the desolation of that house of mourning in
which Jesus is not found. For there is no consolation in such cir
cumstances, in looking at the sufferings before you : it appears
simply as the wages of sin, the begun accomplishment of God's
sentence on transgression. But O how different are the afflictions
of the righteous ! One is comforted in witnessing their sufferings
by the blessed assurance, that they shall one day give thanks to
God for every pang, which they are now enduring." Glory be to
the Father and to the Son, and to the Holy Ghost, as it was in the
beginning, is now, and ever shall be. . Amen.

CHAPTER III.
VERSES 1-6.
THE PIOUS HEBREWS INVITED TO CONSIDER
JESUS, WHO IS BOTH GOD AND MAN, AND HAS
GREAT EMINENCE OVER EVEN MOSES.
Wherefore, holy brethren, partakers of the heavenly calling, consider
the Apostle and High Priest of our profession, Christ Jesus ;
2 Who was faithful to him that appointed him, as also Moses was faithful
' in all his house.
3 For this man was counted worthy of more glory than Moses, inasmuch
as he who hath builded the house hath more honour than the house.
4. For every house is builded by some man ; but he that built all things
is God. 5 And Moses verily was faithful in all his house as a servant, for a testi
mony of those things which were to be spoken after ;
6 But Christ as a son over his ¦ own house ; whose house are we, if we
hold fast the confidence and the rejoicing of the hope firm unto the end.
NEXT the apostle proceeds to show that the matters presented
in the preceding part of the epistle are worthy of great
attention ; and thus he begins his statement :
1. Wherefore, holy brethren, partakers of the heavenly calling, con
sider the Apostle and High Priest of our profession, Christ Jesus.
Peshito : Wherefore, my holy brethren, who are called with a
calling that is from heaven, consider the Legate and High Priest
of our profession, Jesus the Messiah. Both Tyndale and Cran
mer for Apostle read Embassador. For profession, Wiclif, Cony
beare and Howson, and Craik read confession. In 1 Tim. 6:13 the
authorized version renders the same word confession, and the
cognate verb is often rendered confess, and seldom profess. In
English both words are often used in the sense of avowing, own
ing, not denying, openly declaring, and that is the meaning of the
term here and throughout this epistle. Wherefore, used to signify the
close connection of the foregoing with what immediately follows,
thus : Our high Priest is perfect God and perfect man, wherefore
you are bound to attend to his claims and his mission. Holy
(»6)

Ch. III., v. i.] THE HEBREWS. 117
brethren, found also in 1 Thess. 5 : 27 and no where else. Some
times we have the epithets faithful and beloved, but commonly
we have the simple word brother or brethren. The addition.
of holy shows beyond doubt that Paul was addressing and
wished to be regarded as addressing not infidel Jews, nor
apostate Jews, but converted Jews, whose good behaviour
entitled them to the confidence of God's people and ministers.
They -were partakers of the heavenly calling. Partakers, in Heb. 1 : 9
fellows, found also in Heb. 3:14: 6:4; 12:8. The calling here
spoken of is not the mere report of the gospel, but that accom
panied by the power of the Spirit making it operative. It is
heavenly because it comes from heaven, is excellent and worthy of
heaven, and is a call to a heavenly life and to heavenly bliss. These
brethren are called on to consider ; the same verb as in these cases,
Consider the ravens, Consider the lilies, Let us consider one an
other, Luke 12:24,27; Heb. 10:24. Macknight: Consider at
tentively. It is not the word rendered consider in Heb. 12 : 3.
Both these words, however, call for attentive thought and survey
of the subject. Calvin : " The verb consider carries weight with
it, for it teaches that singular heed is required, for he may not be
slighted with impunity : and at the same time, that. to know Christ
as he is is sufficient to dispel the darkness of delusion." Jesus
Christ is here called the Apostle of our profession. The Greek is
the same usually so rendered. In no other place is Christ called
an apostle. But an apostle is one sent as a legate or messenger.
The cognate verb, was sent, is applied to Christ Matt. 15:24.;
21:37; Mark 9: 37; 12:6; Luke 4: 18,43; 9:48; 10:16; John
3 : 16, 34 : 5 : 36, 38 ; 6 : 29, 57 and very often in the same Gospel,
as many as six times in John. 17th. God sent his Son into the
world and thus made him to us an ambassador, an authorized mes
senger to reveal to us the whole will of God for our salvation.
Moses was the sent of God, to establish the dispensation, which
lasted from his day until Christ, Ex. 3 : 10, 12, 14, 15. And Christ
was the sent of God to set up the gospel dispensation. This is a
better explanation than that of Braunius, followed by some others,
which borrows the term apostle from the minister of the synagogue.
Christ Jesus was also the High Priest of our profession. This word
is found only in the four Gospels, in the Acts and in this epistle.
In the plural it is in the first five books of the New Testament
rendered chief priests, but in the singular always high priest. It
is not applied to Christ anywhere but in this epistle, where it oc
curs seventeen times and in a majority of cases refers to Christ ;
and about an equal number of times he is in this same epistle called
simply a priest. The Hebrew word, which we render priest, sigui-

118 EPISTLE TO [Ch. III., vs. i, 2.
fies one who conducts a business, or negotiation, as with a sovereign,
an intercessor. Both the Greek and Latin words, which we ren
der priest, mean one who ministers in sacred things. Our English
word priest has very much the same signification. In scripture
the office of priest always oarries with it the two ideas of offering
sacrifices and making intercession. It is often so explained in
this epistle. Under the patriarchal dispensation heads of families,
the first born son, chief men, or each man for himself made offer
ings. After the setting apart of Aaron to the time of Christ the
priesthood among the Jews was confined to the tribe of Levi, and
to such males in that tribe as were of sound and perfect bodies.
In the New Testament we often read of chief priests. Some think
this term always designates the twenty-four priests, who stood at
the head of the twenty-four courses, or classes into which the
priesthood was divided. But at times it probably designates
merely leading men among the priests without regard to heads of
courses. The office of the priest was sacred. No man might in
trude himself into any of its functions. In Israel the high priest
was every way a remarkable officer. He must have all the quali
fications of a common priest. He must be gorgeously attired ac
cording to minute directions. He must be free from all ceremonial
defilement. On his mitre was inscribed Holiness to the Lord. On
his breastplate were inscribed the names of the twelve tribes.
He alone entered the holy of holies, gave answers from the oracle
of God, and made the offering on the great day of atonement.
These high priests in their perfect manhood, in their primogeni
ture, in their consecration of their brethren, in their anointing, in
their vestments, in their breastplates, in their crowns, in their
offerings and intercessions, and in speaking the oracles cf God,
were remarkable types of him, who was to come the great high
Priest of his people, the Lord Jesus Christ,
2. Who was faithful to him that appointed him, as also Moses was
faithful in all his house. Peshito : Who was faithful to him that
made him, as was Moses in all his house. Faithful, the same word
so rendered in Heb. 2 : 17. He did all that his office and the cove
nant, under which he acted, required of him. He was careful,
exact, unfailing in his care of all that was committed to him ; even
as his type Moses was in his office ; for although Moses was a sin
ful man, and once sadly failed in temper and speech before all
Israel, Num. 20: 12; yet he was exact, constant and assiduous in
the affairs with which he was charged. The nearer approach he
made to perfect holiness, the more fit was he to be a type of Christ.
Appointed him, i.e., made him a priest. Genevan, Doway, Craik
and Stuart have appointed, and Cranmer put hym in the office.

4 ,;

Ch. 111., v. 3-] THE HEBREWS. 1.19
In Mark 3 : 14; Acts 2 : 36 the -same verb means to appoint or or
dain. Faithful in all his house are words borrowed from Num. 12 :
7. That passage determines that the words his house mean God's
house, as seems to be generally agreed. God's church is called
God's house in Eph. 2 : 20-22 ; 1 Tim. 3:15; 1 Pet. 3 : 5. God's
house is his family, Eph. 3:15, the whole company of people re
deemed by Christ.
3. For this man was counted worthy of more glory than Moses, inas
much as he who hath builded the house hath more honour than the house.
Peshito : For much greater is the glory of this man, than that of
Moses; just as the glory of the builder of a house is greater than
that of the edifice. Moses never was the proprietor or Lord of the
church, but Jesus Christ is Lord of all. Our souls belong to him.
Moses was an eminent and honored minister of the church ; but
Jesus Christ is her Author and Sovereign. He built the house.
He is the God of his people. He was the Maker of Moses and of
all things, John 1:3; Col. 1 : 16; Heb. 1:2, 10. The Jewish
church was his church. He was the Angel that led the Israelites
and the Rock that followed them. Compare Gen. 48 : 15, 16 ; Ex.
14:19; 23:20-23; 32:34; 33:2; Isa. 63:9; Mai. 3 : 1 ; 1 Cor.
10 : 4. The verb rendered was counted zvorthy is commonly so ren
dered, Luke 7:7; 2 Thess. 1 : 11 ; 1 Tim. 5:17; Heb. 10:29.
There is no better translation. It is clearly implied that he was
justly counted worthy. Indeed the first idea suggested by the
word is that of being meet or worthy ; the second is that of being
thought, judged or counted meet or worthy. By his Father
Christ was counted worthy of more honor than Moses. The man
whose name is the Branch is the real builder of the temple of the
Lord, Zech. 6 : 12. It is Christ, not Moses, who was pointed to by
the types of the patriarchal and Jewish dispensations. Moses
was such a type of Christ, as himself declared, Deut. 18: 15-19;
Acts 3 : 22, 23 ; 7 : 37. It is Christ, not Moses, who shed his blood
for many for the remission of sins. It is Christ, not Moses, who is
the chief corner-stone, elect and precious, on which the church
rests. It is Christ, not Moses, who sends forth his Spirit, calls
men to repentance, imparts to them the lost image of God, and
causes them to grow unto a holy temple in the Lord. The word
rendered builded is sometimes rendered prepared and ordained,
Heb. 9:6; 11:7. In either sense of the word Jesus has done it
all, so far as authority is concerned. Though Moses in his day
had an honorable ministry, yet by his own power Jesus has set in
order, disposed, prepared and built up the house of God and all
its members from the beginning. If Jesus. Christ made all men,
and made all Christians, and founded the church and keeps her in

120 EPISTLE TO [Ch. III., v. 4.
safety, and if even Moses was a mere man and but a member and
minister of Christ's church, it is clear that he is entitled to no such
honor or glory [the words commonly so rendered] as belong to
Christ. 4. For every house is builded by some man ; but he that built all
things is God. The word builded has been sufficiently explained.
The verse is very pregnant. Its pertinence to the matter in hand
is very obvious in many ways. It holds forth in its connection
these truths, that every effect has an adequate cause ; that God is
the all-sufficient cause of all things ; that among men houses al
ways have builders ; that God is. the universal architect, the sole
cause of all existence ; that though Moses was in God's house for
awhile a useful and honored servant, yet Christ is the Maker of
the house in all ages ; that Moses never put one lively stone into
this building, but was by Christ himself built into it ; that the
church is the greatest house ever built, and if any house ever
needed a builder, this is that house, every stone in it requiring a
preparation, which none but God could give it ; that none but
God can rear so glorious an edifice as this living temple, the
church ; and that as Jesus Christ is the Founder and Builder of
the church he must be God. Owen : " This, then, is that which
the apostle intends to declare ; namely, the ground and reason
whence it is that the house was, or could be, in that glorious man
ner, built by Christ, even because he is God, and so able to effect
it; and by this effect of his power, he is manifested so to be."
Tong: " No less power was requisite to make the church than to
make the world ; the world was' made out of nothing, the church
made out of materials altogether unfit for such a building. Christ,
who is God, drew the platform of the church, provided the mate
rials, and by almighty power disposed them to receive the form ;
he has compacted and united this his house, has settled the orders
of it, and crowned all with 'his own presence, which is the true
glory of this house of God." Clarke: "Who could found the
Jewish and Christian church but God? Who could support,
govern, influence, and defend them but himself? Communities,
or societies, whether religious or civil, may be founded by man ;
but God alone can build his own ;church, Now as all these things
could be builded only by God ; so he; must , -be, God who has built
all these things." Jesus Christ is the Maker of this house and that
proves his supreme divinity. He is God. He made all things.
He made all these things of which the apostle is speaking. Scott :
"He whq built all things,, as Creator, and, arranged all things in
the church of Israel, could be no other than God himself. This
honor the Messiah possessed.", Duncan: "By God, therefore, we

Ch. III., vs. 5, 6.] THE HEBREWS. 121
are here to understand our Lord Jesus Christ, the eternal and only
begotten Son of God, yea, God equal with the Father." Nor is
there any other way of so understanding this verse as to make it
pertinent to the matter in hand, viz., the vast superiority of Christ
in comparison of Moses.
5. And Moses verily was faithful in all his house as a servant, for a
testimony of those things tvhich were to be spoken after. The meaning
is that Moses was a true, and, in the matters committed to him, a
trustworthy servant of God, and a faithful witness of gospel truth,
so far as made known to him. This is the high and sole honor
due to him ; and a great honor it is. We are reminded of John
5 : 46, 47 ; " Had ye believed Moses, ye would have believed me :
for he wrote of me. But if ye believe not his writings, how shall
ye believe my words ?" Compare John 1 : 45 ; Gen. 3 : 15 ; 49 : 10 ;
Deut. 18:15-18; Acts 26:22. Duncan: "Moses, while he was
the herald of that doctrine, which was to be published to the peo
ple of old according to the manner of the time, did at the same
time bear witness to the gospel, the right time for preaching
which was not yet come." Compare 1 Pet. 1 : 10-12.
6. But Christ as a son over his own house ; ivhose house are we, if
we hold fast the confidence and the rejoicing of the hope firm unto
the end. Peshito : But the Messiah, as the Son, [is] over his own
house ; and we are his house, if we retain unto the end assurance,
and the triumph of hope in him ; Stuart : But Christ, as a Son,
over his house ; whose house we are, provided we hold fast unto
the end our confidence and joyful hope ; Craik : But Christ as a
sou over his own house ; whose house are we, if we hold the con
fidence and the rejoicing of the hope steadfast unto the end.
Wiclif and Stuart read, over his house ; but Genevan, Rheims
and Doway agree with the authorized version, over his own
house. The original word, though commonly rendered simply
his, is also often reflexive and emphatic, as in Matt. 2:12; 16 : 26 ;
Mark 6:1,4; 8 : 36 ; Luke 1 : 23, 56 ; 2 : 39 ; 4 : 24 ; 5 : 25, 29 ; Heb.
4:10; Jude 16 ; and so is fitly rendered his own in this place', and
doubtless means Christ's own house, here taken in the sense of
family. In verses 2, 5, his house means God's house ; but here the
meaning doubtless is, that Christ the Head and Saviour presides
over his own church, which he has purchased with his own blood,
and of which he is Lord arid Master, King and Saviour. He is so
by his Sonship with God and by covenant with his Father. And
all do belong to that house, who "steadfastly rely on the promises
of God, and on the person of the Redeemer, and courageously and
hopefully go on in the way of duty. The word rendered confi
dence is also rendered boldness ; and the dative case is often ad-

122

EPISTLE TO [Ch. III., v. i.

verbially rendered openly, plainly, freely, boldly. The word ren
dered rejoicing is also rendered glorying. Macknight ; boldness
and glorying. The word rendered rejoicing and its cognates are
found in the New Testament in Paul's writings only. The render
ing of the other words could not be better. The end here spoken
of is the end of our natural life on earth, at which time trial ceases,
and glory begins. Compare Matt. 10:22; 24:13; Rom. 5:2;
Col. 1:23; Heb. 3 : 14 ; 6 : 1 1 ; Rev. 2 : 10. He, who is not faithful
unto death, cannot be saved.
DOCTRINAL AND PRACTICAL REMARKS.
1. Carnal wisdom is not to be sought ; but holy wisdom is a
great attainment. The enemy of souls is cunning and crafty ; but
he that winneth souls is wise, must be wise. The deceiver among
men is often politic ; but the skilful servant of the Lord has minis
terial address. This is well illustrated in the use Paul here makes
of the truths established in the former part of this epistle, v. 1.
His conduct shows consummate spiritual wisdom in not needlessly
attacking prejudices, and in drawing men to a firm adherence to
the right course. Gouge : " Instructors must insinuate them
selves into the hearts of their hearers." Owen : " Dispensers of
the gospel ought to use holy prudence in winning upon the minds
and affections of those whom they are to instruct. . . Next to our
Lord Jesus Christ himself, Paul is the most signal pattern and
example of holy wisdom, tenderness, compassion and zeal, to all
ministers of the gospel."
2. In a thorough system of truth there is a place for every sound
doctrine, and every sound doctrine has its place, yes, and its use
too. The great things of Salvation are made known to us, not
merely that we may see the harmony of the gospel scheme, but
that we may use it for God's glory and for our own edification.
" If ye know these things, happy are ye if ye do them," John
13 : 17. The aim of Paul here is to show that the great doctrines
stated and argued in previous chapters demanded a particular
course of conduct on the part of those who knew them, v. 1.
Owen : " To hear and to learn are good ; but not for themselves,
for their own sake, but only for the practice of what we hear and
learn." 3. Are we brethren? 'v. 1. Are we like genuine Christians?
Are we like our great elder brother? Whosoever does the will
of God is the brother of Christ, Matt. 12 : 50; Mark 3 : 35. Many
deride all such sacred and endearing appellations. But let men
beware how they lightly esteem any thing so precious. " Now

Ch. III., v. i.] THE HEB RE WS.

123

therefore be ye not mockers, lest your bands be made strong,"
Isa. 28 : 22.. All true Christians are disciples of the same Master,
servants of the same Lord, members of the same family, born of
the same Spirit, and have the same Saviour. Their special rela
tion to each other is a consequence of their common relation to
the Lord Jesus. Owen: "That men be brethren, properly and
strictly, it is required that they have one father, be of one family,
and be equally interested in the privileges and advantages there
of." Is not God the Father of all who abide under his shadow?
Is not Jesus Christ their elder Brother ? Are they not all adopted
into one family ? Have they not all one Spirit ? Are not their
faith, their hope, their love, their fear, their aim and their end the
same ? See Eph. 4 : 3-7.
4. But who are our brethren? v. 1. All men are our brethren
according to the flesh. All are the children of Adam. The word
is also applied to lineal descendants of any common ancestor, how
ever remote. Of course it is applied to the immediate descend
ants of any one man, whether living or dead. But the brethren in
the church are such as make a credible profession of Christ's
religion and are in fellowship with God's people. That is, they
are to be regarded and treated as such. God alone knows the
heart. Man can form no judgment of others but by their life.
Yet some show so much of the spirit of Christ, are so consistent,
and evince so uniform a regard to the mind and will of Christ
that it is mere uncharitableness to suspect their sincerity. Tong :
" All the people of God are brethren, and should love and live
like brethren." The plea of brotherhood according to the flesh is
powerful, and has often been used with effect, Gen. 13:8; Acts
7 : 26. Much more, then, should spiritual brotherhood, which is
to last for ever, and which binds with ties stronger than death, be
sacredly regarded by us all. In judging who is our brother, every
professed disciple is entitled to a kind and charitable estimate of
himself. We may be strict and even severe in judging ourselves
2 Cor. 13 : 5. Yea more, we should earnestly beg of God, even if
we trust that we are sincere, to make thorough search of our
hearts lest we should be deceived, and come short at last, Ps.
139:23, 24. But towards our brethren we must have a charity
that thinketh no evil, beareth all things, believeth all things,
hopeth all things, 1 Cor. 13:5,7.
5. But genuine brotherhood cannot be proven otherwise than by
scriptural purity. " Without holiness no man shall see the" Lord."
So the apostle calls those to whom he was writing and in whom
he had confidence, holy brethren, v. 1. Compare Heb. 6 : 9. He,
who lives in sin, is not born of God. Holiness is moral beauty.

124 EPISTLE TO [Ch. III., v. i.
Mandeville : " Holiness is the excellency of all God's excellen
cies ; without holiness, his power would be terror; his mercy,
weakness ; his judgments, caprice." In a professor of religion
without holiness, prayer is a mockery ; praise, a pretence ; profes
sion, hypocrisy. Owen: "All true and real professors of the
gospel are sanctified by the Holy Ghost, and made truly and realr
ly holy. It will save no man to have even an evangelical form
of godliness if he denies its power, 2 Tim. 3:5. It is then clear
that when professed Christians prove that they are perfecting holi
ness in the fear of the Lord, we should regard, treat and call them
holy brethren. Parallel scriptures are found in Rom. 1 : 7 ; 1 Cor.
1 : 2 ; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1. But we are not at liberty
to call a wicked man a holy brother. Justifying the wicked is an
abomination to the Lord. We may under no plea knowingly call
evil good, Isa. 5 : 20. Gouge : " When matters are apparent,
judgment must answerably be given. Love makes not men
blind." It is as hateful a falsehood to give flattering names and
titles to the wicked, as it is to slander the righteous, Job. 32 : 21,
22 ; Ps. 12 : 3 ; 15 : 3, 4; Pr. 20 : 19.
6. Let us therefore bend our minds by all prescribed means to
acquire holiness. Many are greedy after the things that perish.
How few are earnest in seeking those things, which endure to life
eternal ? Holiness is the moral likeness of God. If we have it
not at all, we are the children of the wicked one, Gouge : " Noth
ing so fits us for glory as holiness. Not riches, for they profit not
in the day of wrath, Pr. 11:4. The rich man who died went to
hell, Luke 16 : 23. Not dignity, nor power, for ' the kings of the
earth, and the great men, and the chief captains ' desired to be ' hid
from the wrath of the Lamb,' Rev. 6 : 15, 16. Not worldly policy.
Ahithophel was so eminent in policy, that ' his council was as if a
man had inquired at the oracle of God,' 2 Sam. 6 : 23, yet he hanged
himself, 2 Sam. 17:23. Not immunity from death; for many
wicked men shall be living at the moment of Christ's coming to
judgment, and thereupon shall not die, 1 Cor. 15:51. Not the
resurrection of the body ; for there is a ' resurrection of damna
tion,' John 5 ; 29. Not immortality ; for the devils are immor
tal. . . Nothing makes such a difference between men as holi
ness and unholiness. . . Holiness is the greatest glory in
heaven." It is because men have no holiness that they hate God,
his people, his laws and his gospel also.
7. All, who read these pages, have received the outward call of
the gospel. Would to God that in every case it had been effectual
in turning them from Satan unto God. Let every man honestly see to
it that he so listens to the call of mercy as to obey it and accept its

Ch. III., v. i.] . THE HEBREWS. 125
glorious provisions. Are we really partakers of this calling ? Not
if we love darkness rather than light, say one thing and mean an
other, work wickedness, backbite our neighbors, love scandal,
honor vile rich men, despise the pious poor, break our own en
gagements, receive bribes, practise usury, dislike secret devotion,
prefer the world to Christ, and count the appointed worship and
instruction of God's house a burden. Owen : " We should look
at sermons as Elijah did to the ravens ; they bring food with them
for our souls. The manna, when gathered, was heavenly food ;
but if, instead of being eaten, it was laid up, it stank, and bred
worms. So heavenly truths are spiritual food ; but if, instead of
being mixed with faith, they are stored up in notions of the head,
they breed the worms of spiritual pride and hypocrisy." O has
God indeed saved you, and called you with an holy calling? 2
Tim. 1 : 9. Tait : " To partake of the heavenly calling is to be
led, through the teaching of the Holy Ghost, to believe in Jesus
as the Christ. . . There is no holiness save through the knowl
edge and faith of Christ ; and such knowledge and faith infallibly -
lead to holiness."
8. The blessings connected with this effectual heavenly calling
are many and vast. They cannot be over-estimated. Sometimes
they are summed up in a single word as salvation. Again they
are mentioned in detail,as blessings leading to the most happy re
sults. This calling brings to men the words whereby they may be
saved, and the Spirit of grace, who alone can conduct a soul in the
right path to glory. It brings them eye-salve, wherewith they
may anoint their eyes and see. It brings them the light of the
knowledge of the glory of God as it shines in the face of Jesus
Christ. It releases them from the fearful fiery condemnation,
which otherwise awaits them. When the angel smote Peter on
the side, and raised him up, his chains fell off. And when the an
gel of mercy visits the soul bound in affliction and iron, in the cords
of iniquity and the bonds of guilt, his chains fall off and he is set
free * by the blood of the covenant.' Tlyis heavenly calling also
cures tae love of sin. He, who receives it as an honest man, says,
What hare I to do any more with idols ? O how I love thy law !
I ia**: respect unto all thy commandments. I hate every false way.
I -sfeeris all all thy precepts concerning all things to be right.
hr.zfa a one perfects holiness in the fear of God. In short God ef
fectually calls his people to glory and virtue, 2 Pet. 1:3; to God's
kingdom and glory, 2 Thess. 2:13, 14 ; to eternal life, 1 Tim. 6 : 12.
Xo man is renewed and saved unless he be effectually called.
9. It is the duty, as well as the privilege of believers to study the
character of Christ, v. 1. They are bound by law and by love to

126 EPISTLE TO [Ch. III., v. i.
consider his person, work, glory and honor. Such themes should
be often before them. Often should they behold the Lamb of
God. By faith Abel and Abraham and all the saints of old looked
to him, and saw his day and rejoiced. How can men expect to
grow in grace and in the knowledge of Christ, who do not search
the scriptures daily and diligently, who do not meditate in God's
word day and night, in whom the word of Christ does not dwell
richly in all wisdom and spiritual understanding, and whose souls
do not often say, We would see Jesus. Scott : " Every renewed
contemplation of his person and his salvation will suggest new in
structions, or new motives to love, confidence and obedience."
Patterson : " The consideration here inculcated comprehends, of
course, intellectual apprehension, serious contemplation, and
practical regard. . . The want of such consideration is at the root
of the unbelief and irreligion which so much prevail." Often are
we called on to consider, Deut. 32 : 29 ; Ps. 48 : 13 ; Hag. 1 : 5, 7.
Nor does the scripture invite us to consider trifles, but things the
most excellent and profitable. This is particularly true when they
present for our study the wonder of wonders, Jesus Christ. Men,
who decline to think on things that are dazzling in their glory, or
mysterious in their nature, will of course turn away from such a
theme as the Lord Jesus Christ. We are so weak and ignorant
that we are often discouraged. Yet who ever devoutly dwelt on
such a theme even for an hour without profit? Owen: " A dili
gent, attentive consideration of the person, offices and work of
Jesus Christ is the most effectual means to free the souls of men
from all entanglements of errors and darkness, and to keep them
constant in the profession of the truth." Hawker : " Thou glorious
God and Saviour! I would desire grace and the spirit of
wisdom and revelation in the knowledge of thee, to behold thee
in all that concerns thy mediatorial glory, in thy faithfulness to
thy Father, and to thy people. I would gaze on thee until my
whole soul was swallowed up in the contemplation."
10. No one word, no,. nor any two words, tell us all we may
search into and may actually find out respecting Christ's natures,
person, work, sufferings, offices and glory, v. 1. He is God, the Son
of God, God over all ; he is man, the Son of man, the man of sor
rows, the man that is God's fellow... He is Immanuel, God with
us. His name is Jesus, Saviour. It is Christ, Anointed. He is
the Apostle of the religion we possess. He is God's great Ambassa
dor to our lost world. As an Apostle he comes to us from God.
His credentials are clear and ample. To dispute them is wicked.
As God's Minister and Messenger we are bound to hear and
obey him. He who despises this Legate despises him that sent

¦M

Ch. III., v. i.] THE HEBREWS. 127
him, Luke 10: 16. Indeed the same scripture declares that he
who despises gospel ministers despises both the Son of God and
his Father. It was foretold by Moses that we should be bound
under the most awful sanctions to 'listen to this great Teacher
sent from God, Deut. 18 : 19. The sanctions accompanying the
announcement of his will and grace in the New Testament are of
the most solemn and weighty character. Nothing could be more
so, Mark 16: 16; John 3 : 18. He was eminently fitted to reveal
to us the mind, will and nature of God, for " in him are hid all
the treasures of wisdom and knowledge," Col. 2 : 3. This may
explain that remarkable statement of our lord: " All that ever
came before me were thieves and robbers : but the sheep did not
hear them," John 10 : 8. His meaning is that all who came before
him, claiming to be the Messiah, "that Prophet," the door of the
sheep, were wicked pretenders and deceivers. He says nothing
of course against those holy prophets, who during long ages testi
fied of him and his kingdom. They spoke by "the Spirit of
Christ," 1 Pet. 1 : 11. Jesus Christ is also the high Priest of the
Christian profession. How fit he was for this work, as God and
as man, has been already declared. His fitness in other respects
will appear as we proceed in this epistle.. The high Priest was
the chief officer in the Jewish church, and so our high Priest, who
is also King and Prophet, is the chief officer in the Christian
church. One of his titles is chief Shepherd. Another is First
born. Another is Captain. He is Lord of all. Our high Priest
is our representative before God. As such he has effected recon
ciliation with God. Tait : " It is not the manner of the Lord to
make a needless display of love and mercy. We must have been
lost indeed to have made it needful that for our salvation the Son
of his love should bleed and die ! We must have been prodigals
indeed to have made it needful that such a messenger should leave
his native skies to speak to us in God's name, and bring us back !
We must be ignorant, blind and helpless indeed, unable to find
the heavenly road, and equally unable to walk in it, to make us
need the compassionate succor and gracious guidance of such an
High Priest by the way ! The provision, which God has made
for our spiritual destitution and necessities, declares the reality
of that destitution and the extent of these necessities." It is
practical wisdom to consider these things, and often to inquire
whether we are using them to God's glory and our own salva
tion. 11. There is such a thing as a Christian profession, v. 1. It is of
the nature of a confession, an admission in our hearts and before
enemies of our belief in the truths of religion, not denying the

128 EPISTLE TO [Ch. III., v. 2.
Lord Jesus but freely admitting our love to him and our intention
to please him. A Christian profession always implies — 1, that we
have a firm faith in the truths of the gospel ; 2, that our purpose
is settled to adhere to these truths, cost what it may ; 3, a solemn
reference of every thing to Christ, as the author and finisher of
faith, the Alpha and Omega of the gospel ; 4, a practice conform
able to our engagements. It must be adm .tted that much profes
sion in the world is heartless pretence, and this is proven by the
great aversion of many to the least suffering for Christ's sake.
The word of God is very clear and emphatic in teaching the
obligations of a hearty, open, intrepid, profession of the truth of
God's word and of our adherence to it as our rule, and to Christ
as our Head. Thus David : " I will speak of thy testimonies be
fore kings, and will not be ashamed," Ps. 119:46. Jesus taught
the indispensable obligation of a religious profession, Matt. 10 : 39 ;
16:25; Mark 8 : 38 ; Luke 9: 24; 17:33; John 12:25. His fol
lowers understood him as demanding no less, Acts 5 =41 ; 20: 24.
Indeed the apostles taught the same thing. " With the heart man
believeth unto righteousness ; and with the mouth confession is
made unto salvation," Rom. 10 : 10. " We also believe, and there
fore speak," 2 Cor. 4: 13. Steinhofer: "Faith and the confession
of faith before God and man are the two things demanded of a
Christian in the gospel of the new covenant."
12. It is well indeed for us that Christ was faithful to God, v. 2.
Had it been otherwise all he said, and did, and suffered would
have been' of no avail. The least failure on his part would
have blasted all our hopes. All he said he was authorized
to say, and he said all he had commandment to say, John
12:49, 5°- Faithfulness includes the fulfilling of any trust one
may receive. So fully did God approve of all Christ's work and
character that publicly by a voice from heaven the eternal Father
twice said, " This is my beloved Son, in whom I am well pleased."
Christ's faithfulness is entirely above that manifested by the best
mere servants God has ever had on earth. Even Moses, the
greatest of the Jewish prophets, was but a. servant, and at least
once sadly failed, though " there arose not a prophet in Israel like
unto him," Deut. 34:10. There is no risk in our believing all
Christ has told us, or in our doing all he has commanded us. His
word is truth.
13. If we would have the comforts of religion and prove that we
are Christ's people, let us closely follow his pattern of fidelity to
God, v. 2. All evidence of piety is inconclusive till we are found
keeping the commandments, and following Christ's example. The
ground and reason of our fidelity is found in our relation to God.

Ch. III., vs. c, 3.] THE HEB RE WS.

129

The extent of it is di.scovered in the calling assigned to us, and in
the patterns God has given us, especially the perfect model of life
found in the Lord Jesus. The great blessings secured by it are
the assurance of life eternal and kindred graces. The best tests
of fidelity are those laid down in scripture and unmixed with
human errors. "O Thou who art faithful, make us faithful to
Thee." 14. Christ Jesus \yas no intruder. He was appointed to his office
by God, v. 2. He was chosen of God 'and precious, 1 Pet. 2:4.
Well might he say, " The Lord God, and his Spirit hath sent me,"
Isa. 48 : 16. Compare John 12 : 16 ; Heb. 5 : 5. The engagement
to send Christ Jesus is so ancient that it is said to have been before
the world was, Tit. 1:2. To his great undertaking Christ verily
was foreordained before the foundation of the world, 1 Pet. 1 : 20.
He was the substance of the first promise God ever made to man,
Gen. 3:15; and from that day on he has been the burden of every
prophet, and the joy of every pious heart. But this matter will
come up again.
15. Jesus Christ was far above Moses and was so regarded by
the Lord, v. 3 ; and yet Moses was greatly honored of God, Deut.
34 : 10. If God was highly and justly offended with those, who
despised his law made known by Moses, must he not be greatly
provoked by those who despise his grace revealed to men by and
through his Son ? Moses was a deliverer and ruler, the legate of
the Most High to the court of Pharaoh, the friend of God, had
great discoveries of the divine glory, wa's profoundly learned, was
mighty in words and deeds, and was buried by Jehovah, Ex. 3:10;
33 : 23 ; 34 : 36 ; Deut. 5:31; 12 : 8 ; 34 : 6 ; Acts 7 : 22, 35. But
Christ went far beyond all this. He was God's son ; he is so in
the Father and the Father so in him, that he who has seen Christ
has seen the Father ; he did no sin ; when on one occasion his
true glory was allowed to appear, his face did shine as the sun ;
he is lord of all ; he now governs all things ; he shall raise the
dead ; he shall judge the world ; he shall for ever receive the
highest worship that creatures can offer, Matt. 17:2; 28:18;
John 1:18; 5:29; 14:9, 10; Acts 17:31; Col. 1:17; 1 Peter
2:22; Rev. 5:13. God has given Christ a name that is
above every name, Phil. 2 : 9. Moses has no greater jo'y or
honor than to possess the friendship of him whom heaven
adores. Moses was faithful as a servant in God's house. Christ
was faithful as a Son over his Own house. The Midrash on
Isaiah 52:13 says: "The Servant of Jehovah', the King Mes
siah will be more venerable than Abraham, more exalted
than Moses, and superior to the ministering angels." How
9

130 EPISTLE TO [Ch. III., vs. 4-6.
could Christ have been an ever prevailing intercessor with God,
if he were not God's equal and fellow ? The highest honor a
creature can attain is to be allowed to put honor on Jesus Christ,
and to be honored of him. This is as true of Moses as of Paul,
Phil. 3 : 4-9-
16. And yet Moses was faithful, eminently so, considering that
he was but a man, v. 5. Are we faithful? Do we stand in our
lot? Do we always take sides with God? Do we ever seek to
curry favor with men, when they are mad upon their idols, or in
hot pursuit of evil? Moses added nothing to his message, in order
to soften it. He held back no part of it for fear of giving offence.
Blessed be the Lord, there are still good men in the world, men
who are on the Lord's side, even in the face of a world of obloquy.
17. Christ is God. He built all things, v. 4. There is not a per
fection but he has it in an infinite degree. It is absurd to ascribe
to him all and infinite perfection, and yet deny his divinity ; to say
that he made and governs all things, and yet refuse him adoring
reverence. We cannot do a more foolish or wicked act than to
deny to Christ the glory that is due to his name, for it is God's
expressed will that all men should honor the Son as they honor
the Father.
18. The law points to Christ in many, in most of its types, and
Moses spake of him and testified of him, v. 5. To how great an
extent this is true is most apparent to one who has well studied
the book of Leviticus with a good interpreter, or the works of
McLaurin, or of the elder*Ed wards. It is and shall be for a lamen
tation that so few in our day acquaint themselves with the lessons
that may be learned from the types, even the humblest of them.
19. Christ's Sonship with God is the broad and sure basis of his
authority over the church on earth and in heaven, v. 6. No won
der the Father confides in him. He and his Father are one. His
house is God's house. God's honor is his honor. " All things
that the Father hath are mine ;" " All mine are thine, and thine are
mine," John 16:15; 17 : 10.
20. In the church Christ is both Brother and Builder, both
Friend and Master. He is with his people always, and he is over
them too. Calvin : " God dwells in Christ, so that whatever is
said of God, applies to Christ."
21. Every part of scripture shows the necessity of perseverance
in holiness, steadfastness with God, and holding fast our confidence,
which hath great recompense of reward, v. 6. All this must come
to us through our Lord Jesus Christ, who shall also confirm us
unto the end, that we may be blameless in the day of our Lord Jesus
Christ, 1 Cor. 1 : 8. Compare Col. 1 : 21-23. Cobbin : "We pro-

Ch. III., v. 6.] THE HEBREWS. 131
fess to be Christians, but the test of our being genuine Christians
is holding fast our confidence unto the end." " He that endures
to the end, the same shall be saved." We walk by faith, not by
sight. We must gird up the loins of our minds, and hope to the
end. Gouge : " All the benefits that we can expect from any
grace depend upon persevering therein. . . All Christian privi
leges and divine promises are limited therewith. . . All the
benefit of what hath formerly been done is lost if we hold not out
to the end." Nor can any one ever prove that he is a child of
God, if he turns away from the holy commandment.
22. Let us have strong faith and firm hope unto the end, v. 6.
God's grace warrants us. in setting our expectation firmly in him.
Laurentius : " Believers may take courage ; they are the house
and temple of God — In faith firmness is requisite." Let our con
fidence be joyful and strong. Hope both confides and rejoices, so
as nothing else can do in the midst of trials.

CHAPTER III.
VERSES 7-19.
THE GLORY AND AUTHORITY OF CHRIST A REA
SON FOR STEADFASTNESS. AN ILLUSTRATION
FROM JEWISH HISTORY.
7 Wherefore as the Holy Ghost saith, To-day if ye will hear his
voice, 8 Harden not your hearts, as in the provocation, in the day of tempta
tion in the wilderness :
9 When your fathers tempted me, proved me, and saw my works forty
years. 10 Wherefore I was grieved with that generation, and said, They do al
ways err in their heart ; and they have not known my ways.
1 1 So I sware in my wrath, They shall not enter into my rest.
12 Take heed, brethren, lest there be in any of you an evil heart of un
belief, in departing from the living God.
13 But exhort one another daily, while it is called To-day; lest any of
you be hardened through the deceitfulness of sin.
14 For we are made partakers of Christ, if we hold the beginning of our
confidence steadfast unto the end :
15 While it is said, To-day if ye will hear his voice, harden not your
hearts, as in the provocation.
16 For some, when they had heard, did provoke : howbeit not all that
came out of Egypt by Moses.
17 But with whom was he grieved forty years ? was it not with them that
had sinned, whose carcasses fell in the wilderness ?
18 And to whom sware he that they should not enter into his rest, but to
them that believed not ?
19 So we see that they could not enter in because of unbelief.
HAVING showed the .exalted character, the condescension
and tenderness of our High Priest, and having stated the
estimate in which he is to be held, and the steadfastness,
with which we should cleave to him, the apostle now proceeds to
show the danger of making light of God's will under this dispen
sation. This he does by pointing out the peril it brought on men
(132)

Ch.. III., vs. 7-1 i.J THE HEBREWS.

133

to sin wilfully against God under a dispensation set up by the
ministry of Moses, who has been shown to be far inferior to God's
Son, Messiah. He^ makes a citation from Ps. 95:7-11, which he
thus introduces :
7. Wherefore as the Holy Ghost saith, To-day if ye will hear his
voice, 8. Harden not your hearts as in the provocation, in the day of temp
tation in the wilderness :
9. When your fathers tempted me, proved me, and saw my works
forty years.
10. Wherefore I was grieved with that generation and said, They
do always err in their heart ; and they have not known my ways.
it So I sware- in my wrath, They shall not enter into my rest. Pe
shito: Because the Holy Spirit hath said : To-day if ye will hear his
voice, (8) harden not your hearts to anger him, like the provoca-
tors, and as in the day of temptation in the wilderness, (9) when
your fathers tempted me, and proved, [and] saw my works forty
years. (10) Therefore I was disgusted with that generation, and
said : — This is a people, whose heart wandereth, and they have not
known my ways : (1 1) so that I sware in my wrath, that they should
not enter into my rest. Except in very slight particulars we get
no aid from other English versions or translations. This quota
tion is made from the Septuagint version of the Hebrew without
any change except that in v. 9 the apostle inserts me after proved,
at the beginning of v. 10 he inserts Wherefore, and afterwards al
ways and in v. 11 has so instead of unto whom. The Psalm, from
which the quotation is made, was written by David hundreds of
years after the journey through the wilderness. The great body
of expositors correctly admit that the Psalm is Messianic. It is
divinely inspired. Paul here says the Holy Ghost is the speaker,
whose words he quotes. There are several modes of expounding the
words, To-day if ye will hear his voice. Stuart renders them, To
day while ye hear his voice, and leaves them connected with what
follows. Others make these words to form a complete sentence,
giving to if the sense of oh that, as in Luke 19:42. Some think
they find authority for this in Ex. 32 : 32 ; 1 Chron. 4 : 10. Others
say that the Hebrew word rendered if should here be rendered
surely, or doubtless, as in Num. 14 : 23, 30. The sense would
then be, As I have been a good shepherd to these people, surely
they will to-day hear and obey my voice. Yet others make the
clause conditional, terminating the sentence at voice, thus, We are
his people, etc. if ye will hear his voice 'to-day. But it must be
admitted that there are grammatical difficulties in so construing
the Hebrew. Moreover Paul follows the Septuagint, which con-

134 EPISTLE TO [Ch. III., vs. 7-11.
nects the last clause of v. 7 with v. 8. This does not declare that
the Septuagint version could not be amended, but it does show
that for Paul's purposes that version is sufficient, and substantially
gives the sense. In v. 8 as found in Ps. 95, for provocation some
read Meribah, and for temptation Massah. If we understand the
history referred to, we get the same sense by transferring as by
translating these words. Meribah means strife, contention, then,
provocation ; and Massah, trial, temptation. See Ex. 17:7; Num.
20:13,14; 27:14; Deut. 32: 51; 33:8. The two words clearly
allude to historic events well known to Jews. Harden, found also
in vs. 13, 15 ; 4:7. Hardness of heart uniformly expresses stub
bornness and impenitence. It reveals a sad state of moral charac
ter. In v. 9 we have an explanation of temptation in v. 8. It was
not Satan seducing the people, nor the people seducing each other,
though both of these things were done ; but it was the people
tempting God. In Ps. 26 : 2 the same word is rendered prove ;
but in Ps. 78 : 18 tempted. The Greek is the same verb we met
in Heb. 2:18. It is commonly rendered tempted, once examine,
once proved, sometimes tried. See Matt. 4:1,3; John 6:6; Acts
15:10; 2 Cor. 13:5; Rev. 2:2, 10. Proved, the same Hebrew
word is in Ps. 26 : 2 rendered examine ; and the same Greek word
here found is also rendered try, examine, approve. Both these
verbs are here, as in some other cases, taken in a bad sense, be
cause they describe acts of unbelief and rebellion. God should be
taken at his word, and neither distrusted nor murmured against.
And saw my works, in the Hebrew work, as here explained the
work of delivering the Jews and bringing them to the promised
land during forty years. Verse 10 contains the result of such con
duct in the treatment they received from the Judge of all the
earth. The Hebrew word rendered grieved, as in Ps. 119: 158;
139 : 21. Used to express one's state of mind towards himself, it
is rendered loathe. The Greek word here rendered grieved oc
curs in the New Testament no where but in v. 17. Of course the
use of it involves the figure of anthropopathy. To err in heart ex
presses a radical defect of character. Those who had Moses' law,
much more those who have the gospel, and know not Gods ways,
must be wilfully and perversely ignorant, shutting their eyes
against the truth. Sware, see .the oath in Num. 14: 21-23, 28-30;
Deut. 1 : 34, 35. The word here rendered rest occurs in this and
the next chapter eight times. The rendering is uniform. It seems
to denote one of these four things: 1. The rest of the Sabbath as
kept by God at the end of the work of creation ; 2. The rest of
Israel in Canaan after their long journey in the wilderness ; 3. The
rest of the gospel dispensation after the long service rendered to

Ch. III., vs. 12, 13.] THE HEBREWS. 135
the burdensome ritual of Moses. All these prepare the way for
another idea, 4, that of the heavenly rest The Israelites were in
Canaan for centuries before David wrote Psalm 95. In speaking
of rest he must have contemplated spiritual blessings, yes and
blessings of a heavenly nature. In Paul's day it was still future,
v. 9, where we have a new word for rest, synonymous with that
already used, but with the superadded idea of sacredness as of a Sab
bath. But let us not anticipate. Now as men allowedly and
knowingly sinned against the law given by Moses, and were con-
dignly punished for their folly, let us beware lest under the greater
glory and the more heavy responsibility of the gospel we sin 'and
provoke God to give us over to ruin. Thus Paul uses the scrap
of history quoted from Ps. 95.
12. Take heed, brethren, lest there be in any of you an evil heart of
unbelief, in departing from tlie living God. Take heed, that is, be
ware, see to it, look to it. It denotes a strong demand and loud
call for vigilance. For evil heart, Cranmer reads, froward heart.
The word is more than once rendered wicked. It is the usual
word to express the quality of moral evil. The rendering of
Bloomfield and Stuart ' an evil and unbelieving heart is no im
provement. It gives the sense but no better than the authorized
version, which agrees with several old versions and is literal. Un
belief is itself a grievous departure from God. It is a 'great parent
sin. Its presence indicates the root of all evil. Perfect unbelief
is complete apostasy from the most High. Jehovah is in scripture
often called the living God, to distinguish him from the gods of the
heathen, who were dead men, or dead images, and can neither see,
nor hear, nor help, nor save. The word rendered living is also
rendered lively. So used it indicates that God not merely exists,
but is the efficient agent, filling all things with his presence, mak
ing his power felt over all creatures, all events, all causes and all
effects. This living God is Jesus Christ, who is the author of all
life natural and spiritual, John 5 : 19, 21, 25. It was he, who was
tempted, 1 Cor. 10 : 4, 9. It was he who gave the law, Heb.
12:24-26. Compare Gen. 48:15, 16; Ex. 23520, 21, 23; 32:
34; 33 = 2- '
13. But exhort one another daily, while it is called To-day ; lest any
of you be hardened through the deceit fulness of sin. Exhort, the verb
usually so rendered. It always implies kindness of address, but
does not forbid the greatest vehemence. In Heb. 13 : 19, 22 it is
rendered beseech. It is often rendered comfort. This exhorta
tion was to be daily, because every time had its own trials and
seductions, and no man knew when he or his brother would be
called to endure the greatest temptations. For daily Stuart reads

136 EPISTLE TO [Ch. III., vs. 13, 14.
continually. While it is called To-day is equivalent to such phrases
as this, While life is offered you, While opportunity is afforded
you. John 12 : 35 contains a similar truth. As their fathers in the
wilderness once had their day with its opportunities, but gener
ally failed to improve them, so the Hebrews of Paul's day had an
urgent offer of mercy made them, but it would not be always so.
Their nation was about to fall. Moreover any one of them might
die any day, and thus his day of grace would be closed for ever,
just as many Israelites fell in the wilderness soon after leaving
Egypt and long before Joshua and his hosts entered the promised
land. Once it was called To-day by them, but many of them
missed their opportunity. Hardened, the same verb as in vs. 8, 15 ;
4 : 7. Deceitfulness, as in Matt. 13 : 22 ; Mark 4 : 19 ; once rendered
deceit, Col. 2:8; once, deceivableness, 2 Thess. 2 : 10; once, de-
ceivings, 2 Pet. 2 : 13. Instead of deceitfulness of sin Stuart has
sinful delusions, but this is not as strong as the authorized version.
Wiclif and Rheims have fallacy of sin. Macknight thus para
phrases the words — the deceitful suggestions of an unbelieving,
timorous, sinful disposition;' Guyse thus :: — the guileful arts of in
dwelling sin, and the treachery with which it works in the heart
14. For we are made partakers of Christ, if we hold the beginning
of our confidence steadfast unto the end. Peshito : For we have
part with the Messiah, if we persevere in this firm confidence, from
the beginning to the end. Stuart: For we shall be made par
takers of the blessings which Christ bestows, provided we hold
fast even to the end our first confidence. Craik: For we have
been made partakers of Christ, if we hold our first confidence
steadfast unto the end. See above on Heb. 3: 1, where we have
the same word as here rendered partakers. There men are said
to share in the call of the gospel ; and here, in the author of the
gospel. Christ and his people are one as he and his Father are one,
John 17: 11, 21, 22. We shall meet the same word partakers in
Heb. 6:4; 12:8. This union with Christ is more important than
any other union that can be formed. It is as vital as that of the
branch and the vine. Yet there is but one way of proving it be
yond all doubt, and that is by persevering in holiness to the end
of life. Compare 1 Tim. 5 : 12. By faith we are united to Christ ;
by faith we continue our heavenly course. We walk by faith.
Confidence, the same word is so rendered in 2 Cor. 9:4; 11 : 17;
but in Heb. 1 : 3 (on which see above) it is rendered person, and in
Heb. 11 : 1 it is rendered substance. The stony ground hearers
seemed to begin very well, but they did not long act well. All
their goodness soon vanished. End, see above on v. 6. where the
same word occurs in the same sense.

Ch. III., vs. 15, 16.] THE HEBREWS. 137
15. While it is said, To-day if ye will hear his voice, harden not
your hearts, as in the provocation. While, the phrase so rendered
may mean inasmuch as, in that, or during the time when. One of
these renderings here implies the others. Calvin : " He intimates
that an opportunity of profiting is never wanting to us while we
live, because God calls us daily. . . It is as if he had said, Since
God never makes an end of speaking, it were not enough for us
to have embraced his doctrines with a ready mind, unless we sub
mit ourselves to him with the same teachableness to-morrow and
the day after." The substance of the verse has been explained.
See above on vs. 7, 8. The provocation was that offered to the
Lord. 1 6. For some, when they had heard, did provoke : howbeit not all
that came out of Egypt by Moses. Did provoke, that is, they angered
God, as it is expressed in Ps. 106 : 32 ; they insulted him, and pro
voked him to punish them. We may understand the passage
according to the, English text given above. It is supported by
Wiclif, Coverdale, Tyndale, Cranmer, Genevan, Doway, Rheims,
Calvin and many others. In that case the exceptions were such
as Caleb, Joshua, Eleazar and the priests and Levites generally,
Josh. 14: 1 ; 24: 33. Paul has admitted in this epistle that Moses
was no unbeliever, but was faithful. Who doubts that Aaron was
a pious though an imperfect man ? See also Num. 25 : 6-13 ; Ps.
106 : 30, 31. Calvin : " Undoubtedly there were many godly men
who were not involved in the general impiety or 'presently re
pented." But some make a part, and some, the whole of the verse
interrogative. Peshito : But who were they that heard and
angered him ? It was not all they, who came out of Egypt with
Moses. Stuart : Who now were they that when they heard did
provoke ? Nay, did not all, who came out of Egypt under Moses ?
Conybeare and Howson : Who were they that, though they had
heard, did provoke ? Were they not all whom Moses brought
forth out of Egypt ? Craik : Who then were they that, when
they had heard, did provoke ? Why, indeed, were they not all
that came out of Egypt ? On the same side the following scholars
give the weight of their names, viz.: Chrysostom, Theodoret,
Griesbach, Pyle, Clarke, Turner, Lindsay, Whitby and Tait.
There seems to be nothing gained by making any part of the
verse interrogative ; but to make it all so seems to be quite foreign
from the purpose of the apostle. He is calling on the Hebrews
not to follow the example of unbelief set by their wicked ances
tors, but that of such of their fathers in the wilderness as believed
God, and were good men. To intimate to the Hebrews that all
their fathers in the wilderness were unbelievers and terribly pro-

138 EPISTLE TO [Ch. III., vs. 17-19.
voking to God, would have been not 'only harsh, but untrue. The
verse asserts no such thing but. denies it, and calls on the Hebrews-
to remember the good example of their pious ancestors, and not
to follow those who were wicked. There is great tenderness in
using the word some, when the great mass was intended. See a like
instance in Rom. 3 : 3; 11 : 17; 1 Tim. 4: 1. This interpretation
i's confirmed by the next verse.
17. But with whom was he grieved forty years ? was it not with
them that had sinned, whose carcasses fell in the wilderness ? All
agree that the whole of this verse is interrogative. And well they
may. That form brings out the meaning with discrimination, and
shows that Paul is not detracting from the good name of their
pious ancestors, but only warning them not to imitate the bad
example of their unbelieving fathers. The verse is parallel to
1 Cor. 10 : 5-1 1, which explains some things in this verse and con
text. " With many of them God was not well pleased," etc.
Whatever displeasure God manifested towards Israel in the wil
derness was for their sins, and not at all through unjust severity.
18. And to whom sware he that they should not enter into his rest,
but to them that believed not ? This verse also is uniformly put
into the interrogative form by the versions. It closely limits the
judicial deaths of the wilderness to such as provoked God by
refusing to trust or obey him. I say judicial deaths, for we have
no authority for saying that no Israelite for forty years died of old
age or otherwise than by marked judgments, acts of terrible
severity for particular sins.
19. So we see that they could not enter in because of unbelief. This
was the form the depravity of this people took. It is commonly
the case where God's will is known and men's hearts not made
submissive to it, that everything in moral character takes the form
of infidelity, which is but another name for unbelief.
DOCTRINAL AND PRACTICAL REMARKS.
1. The Scripture is the word of God ; it is the mind of the Holy
Spirit ; it is divinely inspired, v. 7. David spake the mind of God ;
so did the writers of both Testaments, Heb. 3:7; 4:7; 2 Sam.
23 : 2, 3 ; Matt 22 : 43 ; Acts 1 : 16 ; 4 : 25 ; 2 Tim. 3:16; 1 Pet.
1 : 11. The scripture abounds in such phrases as these : Thus
saith the Lord, As saith the Holy Ghost, The word of God, etc.
Calvin : " It is profitable to accustom ourselves to these expres
sions, that we may remember that the words cited out of the
prophets are the words of God and not of man." Mandeville :
" Exhortations to duty ought to be resolved into the divine

Ch. III., v. 7.] THE HEB RE WS.

139

authority. The apostle uses various manners of quoting scrip
ture, sometimes naming the instrument, sometimes the books
whence quoted, and sometimes, as here, the author." The
writers of scripture used words taught them by the Holy Ghost.
2. The Holy Ghost is God, and so Paul intends us to under
stand, when he cites his authority as decisive in religion, v. 7.
He is the author of all the scripture. Many parts of the Bible
declare him to be God : " The God of Israel said ; " " God
spake by the mouth of David ; " " God spake by the prophets,"
2 Sam. 23 : 2, 3 ; Acts 4 : 25 ; Heb. 1 : 1. In Acts 5 : 3, 4, 9, the
terms, Holy Ghost, God, and Spirit of the Lord, are used inter
changeably. 3. The Holy Ghost is a divine person. He does the acts appro
priate to a person. He speaks or says things, v. 7. He gar
nishes the heavens, he gives understanding to men. He guides
the saints. He comforts God's people. He does many other
things that can be done only by a person. Nor was his exist
ence or his personality a secret until Christ came. See Gen.
1:2; 6:3; Ps. 51 : 11, 12, and many other places. Mandeville :
"The apostle uses the title ' Holy Ghost,' as one perfectly familiar
to the Jews." Mary was not astounded by the doctrine of the
divinity or personality of the Spirit when the angel said, " The.
Holy Ghost shall come upon thee," Luke 1 : 35.
4. Very glorious therefore is our God, the Father whose divin
ity no one questions ; the Son whose divinity has been fully
established in the former part of this epistle, and whose person
ality has been proven in every appropriate way ; and the Holy
Ghost, whose divinity and personality are fairly implied in v. 7
and abundantly taught in God's word ; these three are the holy,
holy, holy Lord of hosts, the tripersonal God whom we adore,
one in being and essence, not divided, not separated, not con
fused ; " without quality good ; great without quantity ; everlast
ing without time ; omnipresent without place ; containing all
things without extent ; " glorious in holiness ; fearful in praises ;
doing wonders ; the Lord God omnipotent ; worthy of all praise
and honor.
5. There is no substitute for candor and docility and the spirit
of obedience, all of which are called for in the words hear his
voice, v. 7. If men would thus hear the word of God, they
would soon be very different from what we find most of them to
be. It is a great privilege to hear a pure gospel; but to hear
it captiously makes it a savor of death unto death. When
hearers inquire not for the truth, or for the truth that they may
cavil or gainsay, but not obey it and practise it, then they do

140 EPISTLE TO [Ch. III., vs. 7, 8, 13, 15.
not, in the scriptural sense, at all hear God's voice. How many
¦first inquire whether a doctrine is popular before they accept it.
Owen : " He, that would choose his party by tale, would scarce
have joined Caleb and Joshua." The fact is that one is not pre
pared to make a consistent profession of Christ's name unless he
is ready to stand in a minority of one — all around him having cast
off the fear of God, and being ready to cast out his name as evil.
In hearing God's word aright these things are necessary ; A, a
true apprehension of his mind in the word spoken ; B, a genuine
faith laying hold of the truth as the word of God ; C, prompt and
unhesitating obedience to what it requires.
6. From the beginning of this epistle to the sixth verse of the
third chapter Paul had conducted a very powerful course of rea
soning. He then addresses himself to the business of showing the
practical and urgent nature of the duty arising out of this truth,
v. 7. Let us not be offended with a lively application of what we
have learned from God's word and ministers. Practice is the life
of piety. It is better to know but little and practise that, than to
know much and make no good use of it. Owen: "No divine
truth ought, in its delivery, to be passed by, without manifesting
its use, and endeavoring its improvement unto holiness and
.obedience. . . Divine knowledge is like a practical science ; the
end of all whose principles and theorems is in their practice ; take
that away and it is of no use."
7. Nor ought we, under pretence of love to the practical truths
of scripture, in any wise to slight the doctrinal teachings of God's
word. It is a great error to build a house without a good founda
tion. We sometimes hear of building castles in the air, but such
language is figurative, and is intended to describe human folly, or
a dreamy, unpractical existence. It is idle for men to expect to
please God, when they do not act on principle, and that principle
resting on his own revealed will. Owen : " The formal reason of
all our obedience consists in its relation to the voice or authority
of God."
8. Nothing more certainly or terribly hardens the heart than
resisting God's merciful calls, vs. 7, 8, 13, 15. The most ordinary
pretext for doing this is a promise of future amendment. If men
would but hear God's voice when he speaks, and with right affec
tions embrace and obey his will as soon as it is known, their sal
vation would be secured. Patterson : " Oh, for an unprejudiced
understanding, a susceptible conscience, and a tender heart ! "
The very nature of sin is to harden the heart. This process is
often most rapid when least perceived. Indeed its very nature is
that of insensibility. Owen : " Such is the nature, efficacy and

Ch. III., vs. 8,9, 15, 16.] THE HEBREWS. 141
power of the voice or word of God, that men cannot withstand
or resist it, without a sinful hardening of themselves against it."
9. One of the worst evils in the human heart is this insensibility
towards God and heavenly things. This hardness, A, is natural.
The heart of stone is in our flesh, Ezek. 11 : 19. When by one
man's disobedience many were made sinners, they were made
willing sinners. Hardness of heart is the very core of depravity.
B. By habit its power is greatly increased, Rom. 2:4, 5. It is
always connected with unbelief, which is contumacious. It is a
fearful power which the most depraved man possesses that he can
make himself yet more vile. Hardness of heart is closely allied to
every form of sin. It makes men delight in the wealth, pleasure
and applause of the wicked. It is akin to vanity, pride, presump
tion, unbelief, obduracy under judgments, insensibility under the'
loudest and tenderest calls of mercy and despite to the blood of
Christ and the spirit of all grace.
10. Allowed disobedience to the known will of God provokes
and angers the Almighty, vs. 8, 15, 16. This disobedience may be
continual or occasional. Its nature is the same. It is enmity
against God. Calvin : " Our rebellion against God flows from no
other fountain than a willing depravity, in thatwe refuse an en
trance to his grace. Already indeed by nature our heart is stony,
and hardness is engendered in all from the womb, which God alone
can soften and correct. But that we spurn the voice of God
arises from voluntary stubbornness and not extraneous impulse, a
fact of which every man is his own witness." Lindsay; " God is
infinitely pure : sin is repugnant to his nature : he takes pleasure
in seeing the obedience of his creatures : he is displeased when
they abandon themselves to evil courses: he' bestows happiness'
upon those who truly serve him : and he consigns to destruction
incorrigible offenders ; — and all is done in perfect consistency
with the principles of justice and holiness."
11. The form of sin expressed by tempting God and proving him
is the same ; at least, no one has as yet drawn any vigorous line
between these modes of offending God, vs. 8, 9. Gouge : " To
tempt one is to try and prove whether he be such an one as he is
taken to be." Massah and Meribah were the same place, Ex. 17 :
7. If men will not take God at his word, if they insist on subject
ing him to proof, if they will.test his veracity, he must be grieved
and angered with such a generation. Dutch Annotations: "Man
is said to tempt God, when he wilfully calls God's promises or
power into question, or despiseth the ordinary means of God's
government, and desireth extraordinary." The punishment of
those who commit this sin is justly severe and terrible, Num. 14 ;

142 . EPISTLE TO [Ch. III., vs. 8-10.
22, 23. All distrust of God, all murmuring against him, all doubt
fulness respecting the fulfilling of his word, whatever be our cir
cumstances, are very provoking to him. But when they are
committed under circumstances suited to make us feel our special
dependence on God, ojr when the tokens of his care of us are
marked and abundant, they are peculiarly offensive to him. Al
most all sin is strongly marked either by presumption or despair.
" Both these arise from unbelief." The former is an impudent
assault upon God ; it is strongly marked with contempt of his
glorious character. The latter is the perfection of unbelief, stoutly
refusing divine mercy when offered.
12. Such a course of sin — indeed any course of iniquity persisted
in — will ruin the soul. God is continually conferring benefits on
mankind, and the wicked are as continually sinning against him.
The fact that in God we live, and move, and have our being is
itself a fearful aggravation of the wickedness of sinning against
him. 13. Nor is it any extenuation of our guilt that we are walking
in the footsteps of our ancestors, either remote or immediate.
The whole spirit of the passage here cited is against such an
error. This is the more true when the sins of ancestors drew
down the displeasure of God against themselves in sore judg
ments. Stephen mentions it as an aggravation of the sins of the
Jews of his time, "As your fathers did, so do ye," Acts 7; 51.
And Zechariah warns the Israelites of his time, " Be ye not as
your fathers," Zech. 1 : 4. Gouge : " The sins of forefathers are
no warrant to successors." Owen: "It is a dangerous condition
for children to boast of the.privilege of their fathers and to imitate
their sins."
14. Sin must be a horrible evil. We cannot too much loathe it.
It is Said to grieve God himself, v. 10. The same Hebrew Word is
rendered loathe, weary, vomit out, Gen. 27:46; Lev. 18:25;
Ezek. 36 : 31. The Bible is a very sober book. It never uses the
language of extravagance. ' Yet it says that sin is both horrible
and abominable. God says he is pressed under the iniquities of
men as a cart that is full of sheaves, Amos 2: 13. Men may be
foolishly afraid of pain or danger or reproach, but no man too
much fears sin, even in its least odious form. It is a great mercy
when God shows us something of the evil of sin in the ruin it has
wrought in the world, in the dishonor it brings to the divine gov
ernment, in the wretchedness it entails on the sinner himself, in
the awful judgments with which it has been visited, and when it
makes us cry out, " My sins are too heavy for me." Ps. 38 : 4.
The great deluge which swept over the face of the earth, the

Ch. III., vs. 10-12.] THE HEB RE WS.

143

tempest of wrath that beat on the cities of the plain, the weeping and
wailing and gnashing of teeth in the pit of wo, the clanking of the
everlasting chains of darkness, the agonies of Gethsemane and the
cross of Calvary, all declare that sin is no trifle, that God cannot
away with it and that he will surely and cohdignly punish it. Of
course it is a great aggravation of sin, when it is long persisted in.
In the case here mentioned they sinned for forty years, that is, those,
who did not fall by God's judgments, kept up for that length of time
more or less their wicked conduct. Nothing is so opposed to the
will and nature of God as sin is.
15. The seat of sin is the heart, v. 10. Men's tongues are lawless
and their lives evil, because their hearts are wicked. This is true
whether by the heart we understand simply the will and affections
or the whole inner man. Both views are true ; both are set forth
in Scripture, Jer. 17:9; Matt. 15 : 19 ; Mark 7:21; 1 Cor. 2 : 14.
Sometimes the word heart includes the conscience, 1 John. 3 : 20.
And sinful men have their mind and conscience both defiled ; and
some have their conscience seared as with a hot iron. The wicked
are all wrong at least in the principles of their actions; and they"
are all the time wrong. They do always err in heart. " They know
not God and they do not glorify him as God." They are ignorant,
they are stubborn, they are perverse, they are impudent and hard
hearted, Ezek. 3:7; Ps. 18 : 26.
16. Not to know God or his ways is a great sin. A sin aggra
vated by the abundant opportunities often enjoyed to obtain sound
knowledge. Were our ignorance absolutely invincible the case
would be different. But to Israel of old, much more to us under
the gospel, great opportunities have been granted of knowing both
God's nature and mind ; and sins thus committed are clearly wil
ful, John 5 : 40. Men who thus sin are blind to the lessons of the
most striking Providences and deaf to the sweetest'calls of mercy.
The guilt of this ignorance is greatly increased by God's great
long-suffering. He bore with Israel forty years.
17. Some things are awfully and inflexibly fixed in the divine
mind, y. 11. God has even sworn that he will or will not do cer
tain things, which it is of the greatest importance we should
understand. O ! it is a fearful thing to fall into the hands of the
living God. " Sinners who despise his threatenings will see that
there is a reality in the execution of them in that awful day, when
the whole creation shall be on fire, the mouth of hell opened, and
the glorious, dreadful Judge of all, ready to pronounce final sen
tence." " Wo unto the wicked ! it shall be ill with him for the
reward of his hands shall be given him," Isa. 3:11.
18. It cannot be but that the heedless will perish, v. 12. This is as

144 EPISTLE TO [Ch. III., v. 13.
true of the flaming professor as of the avowed worldling. -The
Christian has sometimes been compared to one placed on the top
of a high and impregnable rock to which there leads one single
steep and narrow way. He has every thing necessary for defence.
But he must watch, he must use his armor. If he acts well his
part, he may easily repel a thousand assailants. But if he is negli
gent and sleeps upon his post, he may expect soon to hear the cry,
" The Philistines he upon thee." Sin is a sorcery. The heart is a
traitor. The devil is a roaring lion or an angel of light, as may
best serve his turn. O, watch and pray.
19. Nor is mutual exhortation less a duty, v. 13. One of the
great benefits of church-fellowship is the tender care and watch
fulness of brethren over one another. Lindsay : " Mutual admo
nition, based upon brotherly affection and love is the method
which the apostle recommends the Hebrews to. employ for pro
moting each other's steadfastness. They were to look not simply
every man on his own things, but every man also on the things of
others ; and when one saw a Christian brother in danger of falling
into sin or deserting the gospel,- he was to warn him of the dread
ful consequences of the course to which he was turning, and to
lure him back to the love and practice of religion." Compare 1
Thess. 5 : 11-14; Jas. 5 : 19. Starke: " Preachers cannot do every
thing and cannot be every where, therefore the fathers of the
household must be also bishops of the household ; nay, one Chris
tian must be bishop to another, and he has good authority and
right to rebuke and correct in another what he sees worthy of
reproof." It was Cain who cried out, in a criminal want of just
responsibility, " Am I my brother's keeper?" The law is clear,
" Thou shalt love thy neighbor as thyself." This care of our
brother should be very tender and charitable, Gal. 6: 1, 2. We
are impelled to it by the bonds of fraternity. Mai. 2 : 10.
20. Blessed is the man who hath wisdom to discern time and
opportunity, v. 13. " Opportunity has hair in front; behind she is
bald. If you seize her by the forelock, you may hold her; but,
if suffered to escape, no power can grasp her." Charron : " There
is need of a sprightly and vigilant soul to lay hold on favorable
junctures ; a man must look before him, descry opportunities at a
distance, keep his eye constantly upon them, observe all the mo
tions they make towards him, make himself ready for their ap
proach, and when he sees his time, lay fast hold, and not let go
again till he has done his business." No man has any part of time
except to-day. In mercy God gives us a summer and a harvest.
Sad indeed will be the case of him who at last shall take up the
wail : " The harvest is past, the summer is ended, and I am not

Ch. III., v. 13.] THE HEB RE WS.

145

saved." Clarke : " No man should defer his salvation to any future
time. If God speaks to-day, it is to-day that he should be heard
and obeyed. To defer reconciliation to God to any future period
is the most reprehensible and destructive presumption. It sup
poses that God will indulge us in our sinful propensities; and
cause his mercy to tarry for us till we have consummated our ini
quitous purposes. It shows that we prefer, at least for the pres
ent, the devil to Christ ; sin to holiness ; and earth to heaven.
And can we suppose that God will be thus mocked?" Scott:
" While sinners are procrastinating, God may be about to say,
' This night shall your souls be required of you.' How infatuated,
then, must they be to close their eyes and harden their hearts
against conviction, to run into dissipation and worldl}'' lusts, to
yield to sloth, and to make delays, in such a perilous situation."
The youth defers to middle life ; the middle-aged defers to riper
years, and the old man defers till a dying moment. This is the
uniform course unless grace makes men wise. The longer men
live in sin the more distasteful are all spiritual and heavenly things.
Perhaps no single form of self-deception ruins so many souls as pro
crastination. One reason why delay so hardens the heart is that it
is a refusal to meet the issue God puts before us. It is a base eva
sion. It deceitfully says, Not now. Around this rock of procrasti
nation lie the bleached bones of myriads to whom it never occurred
that they were trifling with God and- jeoparding their eternal well-
being by crying, To-morrow, when the Lord said, To-day.
21. The deceitfulness of sin is very great, v. 13. No one over
estimates its power to delude. It makes men call bitter sweet,
and sweet bitter. It. makes them love that which is hateful, and
hate that which is lovely. It blinds their eyes to their best inter
ests and to all the most lovely things. It calls good things by
bad names, and bad things by good names. Sin, taking occasion
by the commandment, deceived and slew Paul, Rom. 7:11. We
cannot with too much care put off the old man, which is corrupt
according to the deceitful lusts, Eph. 4 : 22. And we do certainly
know that there is all deceivableness of unrighteousness in them
that perish, 2 Thess. 2:10. The scripture fully sustains the
strongest conceptions formed by men from experience and obser
vation respecting the guile and treachery found in all iniquity.
Tong : " There is a great deal of deceitfulness in sin ; it appears
fair, but is filthy ; it appears pleasant, but is pernicious ; it prom
ises much, but performs nothing." One of the worst things in
the deceitfulness of sin is that it involves in guilt all who are de
ceived by it. There is no innocent way of falling under its power.
It is a lie ; and only he who loves or has loved a lie is beguiled
10

146 EPISTLE TO [Ch. III., v. 14.
by it. Lindsay: "The quality of sin which gives it its power of
seducing men to apostasy is its deceitfulness. One act of trans
gression prepares the way for another, and habit strengthens the
loVe of evil, and the consequent disrelish of God's word begets
the wish that it were false, and suspicions arise, and plausible ob
jections are entertained, and the love of sinful pleasure and the
fear of worldly loss in times of difficulty now operate with greater
power ; and the result after a time may be, that the service of God
is renounced, and the hopes of the gospel are abandoned as a
fable." Sin never wears its own filthy rags, but always assumes
some fair or gaudy attire. It works by little and little. It teaches
men to be so cautious against being righteous overmuch, that it
dissuades from prayer. It wondrously adapts its seductions to
the tempers and temperaments of men. It gives false rules for
every thing. Reader, if you lose your soul, you will probably be
cheated out of eternal happiness and that after fair warning.
22. A great thing it is to be righteous, for great possessions have
all God's people. They are not only partakers of the heavenly
calling, v. 1, but they are partakers of Christ, v. 14. His strength
is made perfect in their weakness. His Spirit is their Comforter
and Sanctifier. His wisdom makes them wise unto salvation.
His righteousness is their justification. His redemption makes
sure their release. His death is their life. His life secures them
from the curse. His joy in glory is the joy into which at death
they shall enter. They are Christ's and Christ is theirs. " They
are interested in all that is Christ's, in all that he is, in all that he
has done." On this point the language of scripture is strong:
" We are members of his body, of his flesh and of his bones ;" " I
am crucified with Christ ; nevertheless I live ; yet not I, but
Christ liveth in me ;" " He that is joined to the Lord is one spirit,"
Eph. 5 : 30 ; Gal. 2 : 20; 1 Cor. 5 : 17. The believer in Christ has
an interest in Christ's person, and Christ is his Lord and Proprie
tor, his Friend and Brother, his Shepherd and his all in all. He,
who has Christ cannot be poor. We are not naturally partakers
of Christ, but we are made so in our adoption and regeneration.
This is the plan of salvation to unite men to Christ by a faith,
which is of the operation of God.
23. All the scriptures declare perseverance in faith and holiness
necessary to salvation, v. 14. Compare v. 6.
The fearfutspul that tires and faints,
And walks the ways of God no more,
Is but esteemed almost a saint,
And makes his own destruction sure.
All good men wish the godly to persevere in all that is right,

Ch. III., v. 14.] THE HEBREWS. 147
and so to be saved. When Dr. Adam Clarke exhorts the pious to
constancy and perseverance, all good men thank him for his fidel
ity. But when he says on this chapter: " Multitudes of believers
have fallen, and, for ought we know, rose no more," he asserts
what he does not even attempt to prove, and what no one can
prove. He ventures not to name the man. No one can name the
man. Nor is there any case recorded. Where is the chapter or
verse? Indeed his assertion is in the very teeth of God's word:
"A just man falleth seven times, and riseth up again," Pr. 24: 16;
" Though he fall, he shall not be utterly cast down ; for the Lord
upholdeth him with his hand," Ps. 37 : 24. If any say that these
promises have special reference to falling into calamities and
troubles, that is admitted ; but if God upholds his chosen in their
greatest trials, shall they perish at times when not tried ? Besides
other scriptures declare in terms very clear the certainty of their
salvation. " All that the Father giveth me shall come unto me ;
and him that cometh to me, I will in no wise cast out," John 6: 37.
Compare John 10 : 27-30. The elect cannot be so deceived as to
come short of salvation, Matt. 24 : 24. God's promise and grace
render such a thing impossible. Again sa)'S Christ, " He that
heareth my word and believeth on me hath everlasting life, and
shall not come into condemnation; but is passed from death unto
life," John 5 : 24. But if one can pass from life unto death, surely
he may come into condemnation. The author of life in the
soul of man is God himself. Shall he give a new heart and
then change his mind, and leave the poor soul to sink at last?
What say the scriptures ? " Being confident of this very thing,
that he which hath begun a good work in you will perform it until
the day of Jesus Christ," Phil. 2 : 6. Was this a vain confidence in
Paul ? Much more do the scriptures say to the same effect.
Compare Deut. 33:25; Job 17:9; Rom. 14:4; 16:25; l Cor.
10: 13 ; 1 Pet. I : 5. All good men are agreed that he, who back
slides from God and is not reclaimed will be lost ; that he, who
does not endure to the end, shall not be saved, and that he, who is
faithful unto death, shall receive a crown of life. The reason, why
hypocrites do not hold on in a good way, is that they are hypo
crites. They never were in heart truly engaged to be the Lord's.
So the beloved disciple accounts for the apostasies of his day, 1
John 2 : 19. Holy men must persevere. " Previous 'obedience
excuses not subsequent apostasy, and a faith that has been aban
doned does not justify at the Divine tribunal." " Perseverance is
an evidence of soundness." Nor is it possible to prove one's
soundness in faith, if he turns to folly and goes after vanity and
makes a lie his confidence.

148 EPISTLE TO [Ch. III., vs. 2-19.
24. From what has been said it clearly appears that he, who
would save his soul, has a great work to do ; a pilgrimage to per
form ; a race to run ; a crown to win ; a God to glorify and many
enemies to overcome, vs. 13, 15.
25. Let us never join in with the wicked, vs. 15, 16. If they
provoke, let us not provoke; if they tempt God, let not us
tempt God. It was a great error among the Jews who came up
from Egypt that they were so much influenced by bad examples.
Go not with the multitude to do evil, Ex. 23 : 2. Compare Prov
erbs 11:21; 16 : 5.
26. In stating important or necessary truth it is no part of fidel
ity to use uncharitable language, v. 16. The inspired writers care
fully avoid needless severity. Though it was notorious that great
numbers of the Israelites perished in the wilderness for their un
belief, yet Paul says some, for that was sufficient to make his ad
dress pointed. He shows the same delicacy elsewhere. Let us
imitate his good example.
27. This Scripture like many others distinctly lays the blame of
wickedness at the door of unbelief. In particular note vs. 12, 18,
19. Unbelief is itself a departure from the living God. It hin
ders all good. It spoils every thing. Unbelief has as many forms
as the varied conditions of men permit. Ernesti : " Unbelief is
the fountain of all sins, as faith is that of all virtues." Tong : " A
heart of unbelief is an evil heart. Unbelief is a great sin, it viti
ates the heart of man. It is the great damning sin of the world,
especially of those who have a revelation of the mind and will of
God." Patterson : " Where there is a departure from God, it needs
must spring from unbelief; and where there is unbelief, there
must needs be an alienation from God. Unbelief in itself involves
the renunciation of God ; it is essentially by faith that fellowship
with Him is carried on ; and the failure to believe necessarily sets
the soul aside from his noble service." Most men admit that they
have received great gifts from God. But they practically deny
that these bring them under any obligation to love and obey God.
Rambach : " Unbelief is the single and proper cause of damnation.
If any thing could give us right apprehensions of the evil nature
of unbelief it would be such an example as that here presented by
the apostle in the history of his countrymen, or in this still stranger
rejection of their own Messiah. And as unbelief excluded the
Israelites from the land of promise and brought ruin on a whole
generation, so does unbelief now shut men out from the king
dom of God and blast all their prospects for eternity." Gouge :
" The unbeliever regards neither promises nor threatenings, nor
any part of God's word, so as the fear of God cannot possess his

Ch. III., v. 14.] THE HEB RE WS.

149

heart ; and if no fear of God, then no conscience of any sin."
Gouge has made a summary of the evils of unbelief as mentioned
in Scripture :
" 1. Unbelief hardens men's hearts against means afforded for
their good, 2 Kings 17 : 14; Exod. 9 : 19, 21.
2. It keeps them from being established in the way of God, Isa.
7:9. 3. It makes them reject those whom God sends, John 5 : 38 ;
Matt 21 : 32.
4. It takes away the profit of God's word, Heb. 4 : 2.
5. It perverts the plainest manner of teaching, John 3:12; 10 :
25. 6. It makes miracles not to be regarded, John 12 : 37.
7. It enrageth men's minds against the truth, Acts 17: 5.
8. It moved the apostles to depart from people, Acts 19: 9.
9. It makes one unfit to call on God, Rom. 10 : 4.
10. Unbelievers can in nothing please God, Heb. 11:6.
11. They are no sheep of Christ, John 10 : 26.
12. They are under Satan's power, 2 Cor. 4 : 4.
13. To unbelievers nothing is pure, Titus 1:15.
14. The gifts, which Christ bestows upon them are fruitless and
without power, Matt. 17:20.
15. Christ's own power is stinted to them, Matt. 13 : 58.
16. Unbelief makes men do detestable acts, 1 Tim. 1 : 13.
17. It was an especial cause of the rejection of the Jews, Rom.
1 1 : 20.
18. It was the cause of many external judgments, v. 19, Heb.
11 : 31 ; for it makes men run headlong into danger, Exod. 14: 23.
19. It excludes from heaven, Heb. 4:11.
20. It thrusts down to hell, Luke 12:46; Mark 16: 16; John
3:18; 2 Thess. 2:12; Rev. 21 : 8."
The great cure of unbelief is lively faith. Nor is there any
remedy for it effectual until we do believe in God. These two
are opposite to each other, as water and fire, light and darkness.
One expels the other. We must believe. We must believe with
the heart.
28. Let him that thinketh he standeth take heed lest he fall.
The historic records of Jewish unbelief are loud sermons to us ;
and the doom that came on them is a prediction of our ruin, if we
imitate their sins. Well and wisely does Clarke say : " Where
there are so many snares and dangers, it is impossible to be too
watchful and circumspect. Satan, as a roaring lion, as a subtle
serpent, or in the guise of an angel of light, is momentarily going
about, seeking whom he may deceive, blind, and devour ; and

150 EPISTLE. [Ch. III., v. 18.
when it is considered that the human heart, till renewed, is on his'
side, it is a miracle of mercy that any soul escapes perdition : no
man is safe any longer than he maintains the spirit of watchfulness
and prayer ; and to maintain such a spirit he has need of all the
means of grace. He, who neglects any of them which the mercy
of God has placed in his power, tempts the devil to tempt him."
Scott : " Let us beware of trusting to outward privileges or pro
fession ; remembering that unbelief and disobedience will exclude
men from God's promised rest, and that nothing else can do it."
Guyse : " No outward privileges or professions of religion will
secure us from divine wrath, if our hearts are not right with God."
Let us never forget that God hates sin as much now as he ever
did, and that sins of ingratitude and unbelief under the gospel are
much more aggravated than the same sins under the law of Moses,
for the plain reason that the present is much more glorious than
any preceding dispensation of God's mercy to man.
29. There is a rest for God's people. It is found in the glorious
gospel of the blessed God, and, through that, in heaven above.

CHAPTER IY.
VERSES i-n.
THE PROMISED REST CONCERNS US. LET US STRIVE
TO ENTER IN.
Let us therefore fear, lest, a promise being left us of entering into his
rest, any of you should seem to come short of it.
2 For unto us was the gospel preached, as well as unto them : but the
word preached did not profit them, not being mixed with faith in them that
heard it.
¦ 3 For we which have believed do enter into rest, as he said, As I have
sworn in my wrath, if they shall enter into my rest : although the works
were finished from the foundation of the world.
4 For he spake in a certain place of the seventh day on this wise, And
God did rest the seventh day from all his works.
5 And in this place again, If they shall enter into my rest.
6 Seeing therefore it remaineth that some must enter therein, and they
to whom it was first preached entered not in because of unbelief :
7 Again, he limiteth a certain day, saying in David, To day, after so
long a time ; as it is said, To day if ye will hear his voice, harden not your
hearts. 8 For if Jesus had given them rest, then would he not afterward have
spoken of another day.
9 There remaineth therefore a rest to the people of God.
io For he that is entered into his rest, he also hath ceased from his own
works, as God did horn his.
1 1 Let us labor therefore to enter into that rest, lest any man fall after
the same example of unbelief.
REST is the prominent theme of this section. Something was
said of it in the last. More is said of it here :
I. Let us therefore fear, lest, a promise being left us of entering
into his rest, any of you should seem to come short of it. Peshito :
Let us fear, therefore, lest while there is a firm promise of enter
ing into his rest, any among you should be found coming short
of entering. It is doubtful whether the meaning is that the
promise is left to us, or deserted by us. The authorized version
C5i)

152 EPISTLE TO [Ch. IV., vs. 1-2.
takes the former view, and is supported by Peshito, Arabic, Cony
beare and Howson, Stuart and Craik. The latter is the sense
gathered by the Ethiopic, Coverdale, Tyndale, Cranmer, Genevan,
Rheims, and Doway. Scholars seem to be very much divided in
the same way. Nor does either the derivation, use or form of the
word rendered left enable us to decide positively how the question
should be settled. It occurs in one other place in. this epistle
(11 : 27) and is there rendered forsook. It may mean either left
remaining, or forsaken. It is pleasant to know that the sound
instruction of the passage is not materially varied, understand the
word left as we may. If we forsake the promise we fail. If a
promise is left us, that lays us under great obligations and we
ought to give the more earnest heed not to fail of salvation. The
next verse seems to be in favor of the rendering of the authorized
version. See also vs. 6, 7, 9. The rendering of the rest of verse 1
admits of no serious doubt. The alarming truth urged upon us
in the words seem to come short of it is based on the truth that men
are seldom better than they seem to be. Commonly if they ap
pear to be without God, they are without God. Sometimes for a
season one may seem to be a child of God, and yet be a hypocrite ;
but if to just people one seems to be a child of the wicked one,
the very strong presumption is that he is so. When by scriptural
rules of judgment one reaches the conclusion that he is not in the
narrow way, he is pretty certainly in the broad way. When all
seemings and appearances are against one, the truth is against
him. Yet the word rendered seem means more than a bare seem
ing. But there is nothing to justify us in rendering it imagine as
Ebrard does. In judging of "one's self this is a very safe rule.
The rest here spoken of is that into which men enter when by
faith they believe the gospel, which in this world gives rest to the
weary and promises to them a perfect rest beyond this life. Some
would limit its meaning to the heavenly rest, yet admit it is at
tained through the belief of the gospel. The fear here enjoined
is not that of dismay, horror, or dejection. — terror, which unfits
one for any service, nor that which has torment in it, nor even
that godly fear without which there is no scriptural piety ; but it
is the fear of caution, inspiring salutary heed and vigilance. It
puts men on their guard and leads them to use all proper means
of safety.
2. For unto us was the gospel preached, as well as unto them : but
the word preached did not profit them, not being mixed with faith in
them that heard it. For gospel was preached Peshito has, is the an
nouncement ; Tyndale, was it declared ; Cranmer, is it declared ;
Rheims, it hath been denounced ; Doway, it hath been declared ;

Ch. IV, v. 3-] THE HEBREWS. 153
Stuart, blessings are proclaimed ; Craik, glad tidings have been
announced ; Genevan agrees with the authorized version, and that
best gives the sense. The Greek is one word, a verb. The cog
nate nouns for gospel and evangelist, which occur often, are ren
dered with absolute uniformity. In the authorized version the
verb is but once rendered declared, Rev. 10 : 7. It is rendered
preach, preach the gospel, bring good tidings, show glad tidings,
and, in the passive form, the gospel is preached. This is the sense
here. We need find no difficulty with this, for the gospel was
preached unto Abraham, Gal. 3 : 8. That father of believers saw
Christ's day and was glad, John 8 : 56. And he lived long before
the time of Moses, and under a dispensation far more dark than
that of the Sinaitic covenant. The gospel is no novelty. The
law had a shadow of good things to come. See Ex. 6 : 7, 8 ; 19 : 6 ;
33 : 14; 1 Cor. 10 : 2. Offers of rest were made to Israel of old.
So it is preached to us in many ways. We have the written word,
the oath and sacraments of God. The word preached, literally the
word of hearing, did not profit, or help, or prove useful to them.
The reason was, it was not received into good and honest hearts
purified by faith, it was not mixed with faith in them that heard
it. Divine truth not credited has no more power to save than a
fable, or a dream. We nullify all the promises, and we render
inoperative the most blessed truths when we discredit or doubt
the divine testimony respecting them. The word rendered mixed
occurs in but one other place in the New Testament (1 Cor. 12 : 24),
and is there rendered tempered together. It is not certain what
is the basis of the figure. Some have thought that it was the mix
ing of food with gastric juices that it may nourish the body, and
this may be so, but this is not made manifest in the words of the
clause or in the context. The truth is declared that unbelief ren
dered unprofitable to many the saving truths made known of old.
3. For we which have believed do enter into rest, as he said, As I
have sworn in my wrath, if they shall enter into my rest : although the
works were finished from the foundation of the zuorld. For an ex
planation of the oath here spoken of, see on Heb. 3:11, 18. The
apostle asserts that they, who heard God's offers in unbelief, did
not enter into the rest of the earthly Canaan. God's oath deter
mined that matter once for all. But we, who now have true faith,
do enter into a rest, of which all other rests mentioned in the
more ancient scriptures were but types. We have a glorious S}7s-
tem of truths, accompanied by the power of divine grace, work
ing in us all those tempers and sentiments, hopes and persuasions,
which are suited to give rest to the weary; even now, and which
infallibly lead him. to expect a more glorious rest hereafter. The

154 EPISTLE TO [Ch. IV, vs. 4-6.
word rendered although, means nevertheless, or, and yet, q. d.
There was a rest provided of old, for God long since finished the
heavens and the earth. From the foundation of the world there
was a heavenly rest, a home in glory, made ready for his children,
who set their hope in God. To it righteous Abel and Enoch and
others were long since admitted. The very fact that God rested
the seventh day showed that his works were finished, and that a
rest was in readiness for those that pleased him. This rest was
known long before Abram left Chaldea for Canaan. It was set
forth in the early scriptures. The rest which God kept after crea
tion contains the germ of the ideas connected with the other
rests spoken of in scripture. .
4. For he spake in a certain place of the seventh day on this wise,
And God did rest the seventh day from all his works. He [that is
Moses] spoke in a certain place, which is Genesis 2 : 2. The same
fact is subsequently stated, Ex. 20 : 11 ; 31 : 17. In the last place
cited it is not only stated that God rested, but it is added that he
was refreshed, indicating in terms that we could understand that
the rest mentioned was truly a refreshment.
5. And in this place again, If they shall enter into my rest. The
words my rest indicate the greatness of the blessing and the sove
reign right of property held by Jehovah in the holy day, and in
the land of Canaan. The passage referred to is Num. 14 : 12, 28-31.
But the holy day and the holy land both pointed to larger blessings
yet to come, which should pre-eminently constitute what God em
phatically calls " my rest," that is the rest of which the Sabbath
and the holy land were but emblems, a rest on high obtained
through the gospel of Jesus Christ, in whom alone the weary find
rest. 6. Seeing therefore it remaineth that some must enter therein, and
they to whom it was first preached entered not in because of unbelief.
Some make verses 7-10 parenthetical. But there is as much
grammatical difficulty in connecting verse 6 with verse 11 as with
verse 3 or verse 7. Clarke objects to the rendering some must
enter. But the authorized version is the same as that of Cover-
dale, Tyndale, Cranmer, Genevan, Stuart and Craik. Wiclif has,
summen schulcn entre ; Doway, some are to enter. God did not
provide a rest without knowing that some should enter into it
Jesus Christ did not die on an uncertainty whether his sufferings
should be amply rewarded. The certainty that some shall be
saved does not rest on one text but on many. Perhaps very few
are prepared to say that it is doubtful whether half the mansions
in glory will be Occupied, or whether Christ will save as many as
he expected. If th*ese views be correct we need not much discuss

Ch. IV., v. 7.] THE HEB RE WS.

155

whether we shall follow the old English versions or some other.
Clarke prefers Owen's : it remaineth that some enter into it. This
conveys all that any intelligent commentator contends for— the
gospel shall not be without saving effect ; heaven shall not be left
empty. It has been shown that the word rest is applied to the
Sabbath, and to the repose of Canaan, of which last many, who had
a fair opportunity of entering, fell short by a wicked unbelief.
Then five hundred years after Canaan was settled, David, speak
ing by the Holy Ghost, warns men not to harden their hearts lest
they come short of some blessing which he calls God's rest. This
can only mean the saving truths of God's word, somewhat revealed
in Eden, much more in later days, until when Jesus Christ came
it was fully manifested ; or, it may mean the rest in heaven ob
tained by believers in the gospel, revealed both before and since
the birth of Christ. If unbelievers, by reason of their rejection of
the divine testimony, cannot enter in, it is evident that believers
may by faith enter in. According to the teaching of Ps. 95 there
is evidently a rest much later than the Sabbath instituted at the
completion of creation, later than the rest in the holy land, and
to avail ourselves of it at all, we must have faith. It is a spiritual
rest entered by reliance on God's word, and terminating in eternal
glory. The chief difficulty in the verse arises from the word ren
dered seeing. It is in three other places rendered seeing ; several
times else, because, for then, otherwise, forasmuch as, and once
since. It must be confessed that there is great difficulty in find
ing any English word or phrase approved by scholars, exactly
corresponding to the Greek. But this is not a rare case. The
same occurs in many authors, sacred and profane. Perhaps the
force of it may be equivalent to this, it is evident. The difficulty
lies in the want of authority for such rendering.
7. Again, he limiteth a certain day, saying in David, To-day, after
so long a time ; as it is said, To-day, if ye will hear his voice, harden
not your hearts. Saying in David is saying by David, who wrote
Ps. 95.. After so long a time, a time so long as had elapsed since
the journey in the wilderness. . On the meaning of the terms and
the import of the whole see above on Heb. 3 : 7, 8. Stuart well
expresses the sense and connection of the whole : " In David's
time, nearly five hundred years after unbelievers in the wilderness
were threatened with exclusion from the promised inheritance,
the Psalmist makes use of the commination which has been
quoted, in order to deter those whom he addressed from harden
ing their hearts as the ancient Israelites did, and so losing the
rest, as they did, which God proffered to the obedient and
believing."

156 EPIS TLE TO [Ch. IV, vs. 8, 9.
8. For if Jesus had given them rest, then would he not afterward
have spoken of another day. Jesus and Joshua are the same proper
name. The person here referred to is bej'ond a doubt the suc
cessor of Moses in leading Israel. The Peshito reads Joshua, the
son of Nun; and Theodoret, Joshua the son of Nave. Indeed
most of the versions render it Josue, and the Doway has a note
saying it means Josue. Paul follows the mode of giving the name
of Joshua adopted in the Septuagint. Luke does the same in
Acts 7:45. The apostle here says if this man had given them
rest — that is, rest in the highest sense, all the rest God intended
for his people, all the rest his people sought and expected, then
God would not have spoken of another and higher rest. But
instead of the rest of the Sabbath and the rest of Canaan exhaust
ing the scriptural meaning of that word, they merely serve to
give us some faint idea of a better rest, So David was taught of
God to instruct his cotemporaries, as we have seen. So when
our Immanuel came, he cried, " Come unto me, all ye that labor
and are heavy laden,i and I will give you rest. Take my yoke
upon you, and learn of me ; for I am meek and lowly in heart,
and ye shall find rest unto your souls." Matt. 11 : 28, 29. Calvin
well says of the pious of old, "it is certain that they looked higher
than to that land ; nay, the land of Canaan was so much prized
from no other consideration than that it was an image and symbol
of a spiritual inheritance."
9. There remaineth therefore a rest to the people of God. Peshito :
Therefore it is established, that the people of God are to have a Sab
bath. Wiclif also has saboth ; Rheims, sabbatisme ; Calvin, Italian,
Conybeare and Howson, and Craik, a Sabbath-rest. The old Eng
lish versions generally have rest. This word rendered rest is found
here only in the New Testament. It is formed by taking the word
Sabbath and giving it a Greek termination. By the use of it the
apostle would show us that the rest, in which God was refreshed,
was a type of the rest of his people. There are two interpretations
of this verse. One is that Paul means to say that from Ps. 95
it is clear that some rest was promised to God's people above and
beyond an inheritance in Canaan, even the rest, which Jesus
Christ gives to believing souls, and which is followed by everlast
ing rest in glory. The other fs that in this verse the apostle
declares that over and above the rest of the Sabbath, the rest of
Canaan and the rest of the gospel, there is yet beyond this a rest
in heaven, eternal glory and joy in the presence of God. Both
these interpretations bring us to the same blessed result. Neither
of them teaches error. The mass of plain readers of the Bible
probably prefer the latter, and so do some fine scholars. This

Ch. IV., vs. io, u.] THE HEBREWS. 157
interpretation seems to be called for by the words next succeed
ing.
10. For he that is entered into his rest, he also hath ceased from his
own works, as God did from his. This rest doubtless means God's
rest. So Stuart, F. S. Sampson, Conybeare and Howson, and
others. God had spoken of " my rest." None other had been
named. It is rather overstraining and confounding things to say
that this means that when one truly embraces the gospel and finds
rest for his soul in the merits of Christ, he ceases to rely on his
own works. Although this is truth and very precious truth, yet
it is not the truth taught here. What the apostle would have us
learn from this verse is that when the believer has finished his
course on earth and entered into his everlasting rest in the bosom
of God he rests from " those labors and sufferings which make up
the toils of his militant state." As on the seventh day God made
nothing, but rested from all exercise of creative power, wisdom
and goodness, so at death the child of God rests from his labors,
and sorrows, and conflicts, and temptations, and fears, and toils ;
and his soul is hushed and quiet on the bosom of God, God
having wiped away all tears. It is an unhappy turn that Gill
and Tong would give to this verse, viz. : that it is Jesus Christ
who is here spoken of as having entered into his rest as God did
into his. Paul is exhorting and encouraging the Hebrews to be
firm and endure to the end, and tells them that when the sorrows
of this life are ended, then will come a rest provided by God and
comparable to that of God after he had finished the work of crea
tion. F. S. Sampson : " The believer's rest is ' God's rest,' in that
it is like God's. Glorious as is the exaltation, in comparison with
the believer's person and deserts, he need not fear to embrace and
triumph in its vastness." The practical duty growing out of this
state of case and this line of argument is thus stated :
1 1 . Let us labour therefore to enter into that rest, lest any man fall
after the same example of unbelief. The apostle had at some length
stated the glorious prize set before us, had shown that it was far
greater than the possession of Canaan, that many Israelites came up
from Egypt, who for their unbelief never entered Canaan, and that
the heavenly rest might be lost in the same way. Thus he appealed
to both their hopes and fears to be in earnest and diligent in working
out their salvation. Let us labor, i. e. let us give diligence, let us
study, let us endeavor, let us be forward, as the verb is elsewhere
rendered, Gal. 2 : 10; Eph. 4:352 Tim. 2 : 15 ; 2 Pet. 1 : io. It
denotes intentness, earnestness, diligence, high effort. The fall
here spoken of is either a fall into unbelief, as some think, or more
probably a fatal and final coming short of heaven. Calvin : " To

158 EPISTLE TO [Ch. IV, v. I.
fall then is taken for to perish ; or to speak more precisely, not for
the sin but the punishment." Diodati : To fall is to perish.
Where in scripture is laxity of views, of principles or of practice
spoken of as either safe or right ?
DOCTRINAL AND PRACTICAL REMARKS.
I. Our knowledge of the fact that some have committed folly and
made shipwreck of their immortal interests makes us the more
criminal, if we walk in their ways, v. i. This is a fair inference
here made from the preceding chapter. The apostle draws it out
much more at length in i Cor. io : 5-11-
2. Where the danger is common to all we ought to include our
selves in the warnings we give to others, v. I. Paul sets us the
example. Elsewhere he tells how he carried out such warnings in
his own case, I Cor. 9 : 27. He, who does not himself practise cir
cumspection, is not the right man to put others on their guard.
3. We must nicely discriminate between the different classes of
our emotions, else we shall make sad mistakes, and quite pervert
the word of God. We are called on to fear, v. 1. Other scrip
tures say to us, Fear not, and, Perfect love casteth out fear, 'Isa.
41 : 10; 43 : 1 ; 1 John 4: 18. Some portions of God's word ever
seem to the careless and undiscriminating no less contradictory.
Beyond a question there is a fear of God, which enters into the
nature of true piety in all cases, in all worlds. This is made clear
by very many scriptures. Take these as a sample, Ps. in ; 10;
Pr. 1:7; Jer. 10:7; Matt. 10 : 28 : Heb. 12 : 28 ; Rev. 15:4. This
fear may be very strong, and even produce great bodily agitations,
Hab. 3:16. It is no less clear from God's word that there is a sal
utary fear, which consists in a lively sense of our dangers and in a
strong dread of their power, cunning and malignit)', a fear of sin
and temptation. This will be made very clear by consulting Pr.
28:14; Phil. 2:12; 1 Pet. 1:17; and many parallel passages.
Nor is there any lack of warnings and exhortations suited to in
spire this useful fear. The word of God gives us cases of great
failures in duty, even where appearances had been promising,
John 6 : 66. Nay more, it tells us of even good men sadly suffer
ing for the want of caution, Luke 22 ; 3 1-34. In this very epistle vir
tually the same warning is given us in many places. 'Here we have
the words, Let us fear, v. 1. In Heb. 3:12 we have the solemn
warning, Take heed ; in Heb. 6 : 1 1 we are called on to show dil
igence; -in Heb. 10:23 the exhortation is, Let us hold fast our
profession; in Heb. 12: 15 Ave are commanded to look diligently,
lest any man fail of the grace of God ; and in Heb. 12 : 25, See that

Ch. IV., v. i.] ' THE HEBREWS. 159
ye refuse not him that speaketh from heaven. Dickson : " A race
must be run ere we come to our full rest." Tong : " One good
means to prevent either our real falling short, or our seeming to
fall short is to maintain a holy and a religious fear lest we should
fall short. This will make us vigilant and diligent, sincere and se
rious; this fear will put us upon examining our faith, and exercis
ing it ; whereas presumption is the high road to ruin." Scott de
scribes the fear we need as an ' humble and jealous distrust of our
hearts, a diligent self-examining attention to every means of grace,
and a careful watchfulness against temptation.' Duncan : " We
are bound to exercise, not a slavish fear, but a watchful fear pro
ceeding from a belief of the desert of sin, and of the greatness of
God ; and issuing in low thoughts of ourselves, and a watchful using
the means God has appointed to prevent our coming short of the
promise." The reasons for such fear are many and valid. 1. The
best of men are men at the best, Acts 14 : 15 ; Jas. 5:17. 2. Satan
seems to have a great spite against the best men, Job 1 : 6-19 ;
Ezek. 3:1. He assaulted even Christ himself, Matt. 4 : 3-1 1. 3.
If Satan can seduce a good man, it seems for a while to give des
perate courage to the wicked, and they rage and rail at a fearful
rate, 2 Sam. 12 : 14; Gal. 2 : 13. Nor is this all, for 4. Satan has
sometimes gained terrible advantages over the best of mere men,
as Noah, and Abram, and Lot, and Jacob, and David, and Peter,
and James, and John. Let the strong and self-confident beware.
And let the weak cling closely to Christ, to duty and to the prom
ises. Doddridge : " Let us take the alarm, and exercise that pious
fear which so well consists with a cheerful hope in God." A
Christian without care and caution is like a field without hedge or
fence. McLean: "Many have adopted a scheme of doctrine
which tends to set believers free from every kind of fear, as being
inconsistent with faith, which they think is a person's believing
that he himself shall be saved at all events ; and especially, if he has
been once enlightened, and has ever received the word with joy,"
etc. Now when a man truly believes, his reliance is not on himself
at all but on the Lord Jesus. The more confidence one has in him
self, the less evidence has he that he has ever behaved to the
saving of his soul. So that Owen is right : " Gospel comminations
ought to be managed towards all sorts of professors promiscuously,
be they true believers, temporary, or hypocrites." The wise man
thus sums up the whole : " He that trusteth in his own heart is a
fool ; but whoso walketh wisely, he shall be delivered," Pr. 28 : 26.
4. Who will finally come short of heavenly bliss? This is an
awful question, but it is pressed upon us by the language of v. 1.
It will do us good rightly to consider it. It is answered directly

160 EPISTLE TO [Ch. IV, v. i.
and somewhat at length in many scriptures. See Ps. 15:1-5;
Luke 6:24-26; 1 Cor. 6:9, 10; Gal. 5:19-21; Rev. 22:15.
Owen: " Many, to whom the promise of the gospel is proposed
and preached, do, or may, through their own sins, come short of
the enjoyment of the things promised." All those will come
short of heaven, who live and die scorning, or neglecting the salva
tion of the gospel, even though they hold the truth, but hold it in
unrighteousness, or profess the true religion in hypocrisy, or waste
their lives in idle dreams and unpractical resolutions about future
amendment, or cherish iniquity in their hearts, or hate any truth
of God revealed for their salvation or direction. Men may even
commend tbe truth to others, and yet perish in their own corrup
tions, Rom. 2:17-23. The}' may abound in external religious
duties and yet be the enemies of God, Isa. 1 : 11—15. They may
be. admiring hearers of the truth of God, and yet have no heart to
practise it, and so utterly fail of salvation, Ezek. 33 : 31, 32. Or
they may be almost Christians, may be not far from the kingdom
of heaven, and yet may not be altogether Christians and remain
outside of the kingdom of heaven. Gracious promises not ac
cepted will save no one. Chrysostom : " Do not think that having
merely heard the word preached it shall profit you." Theodoret:
" What does the promise of God profit those who receive it, not
receiving it in faith, not confiding in the power of God, and, as it
were, mingling with the words of God ? " The best preaching
can do us no good if its lessons are not reduced to practice. If
an angel from heaven should come and teach us the way of life,
blind and perverse conduct would make his discourses wholly
powerless. Nay, the Lord from heaven did himself hold forth the
most glorious truths to vast multitudes, who soon utterly rejected
the message and the messenger, John 6 : 66. True, "faith comes
by hearing ; " but it is such hearing as joyfully believes truth, and
honestly reduces it to practice. Some hearing is indeed to hope
and holiness, obedience and salvation ; but much hearing is to
hardness of heart and a deeper condemnation. It is a great privi
lege to hear the pure gospel and a heavy guilt to hear it in vain.
5. Any dark sign respecting our spiritual state ought to awaken
concern, v. 1. To seem to come short is itself alarming. Tong:
" It is a dreadful thing so much as to seem to fall short of the
gospel salvation, to seem so to themselves, to lose their comfort
able hope ; and to seem so to others, so losing the honor of their
holy profession." But if our advantages are great, so are our re
sponsibilities. The stony ground hearers greatly rejoiced in the
pleasing views they obtained ; but they do not seem to have re
joiced with trembling. It is an awful thing to leave this' world in

Ch. IV., v. i.] THE HEBREWS. 161
uncertainty whether the first sound that shall greet our ears on
entering the invisible world will be the alleluias of the blest or the
wailings of the damned. In judging ourselves, we should be
strict and severe, not unjust, nor unscriptural, and never forget
that in the last day, God will show no mercy beyond what is
promised in Scripture. In judging others, we may and we ought
to be mild and lenient, for charity believeth all things and hopeth
all things. But in ourselves we should screen no error, and be
blind to no fault, If we would thus judge ourselves, we should
not be judged of the Lord, i Cor. n : 31.
6. The conceptions presented to our minds by coming short of
heaven is of the most terrible kind, v. 1. In the first place it im
plies that had we been rightly disposed, we might have entered
into God's rest. Had we received the glad news with half the
good-will with which it was sent, Heaven would have been ours.
If men, who hear the gospel, perish, the loss of their souls will be
as unnecessary as it will be dreadful. An old writer very reason
ably thus conceives of the lamentation of a lost soul : " Ah miser
able wretch that I am! Undone for ever! — for ever ! Oh, those
killing words — ' For ever ! ' Will not a thousand thousand years
bring my misery to a close ? No, no ; it will never have an end.
After the thousand thousand years, it will be l for ever' still. Oh,
hapless, helpless, hopeless state indeed ! It is this i for ever ' which
is the hell of hells ! Oh, wretch that I am ! — damned to all
eternity! I have wilfully, obstinately undone myself! Oh!
what stupendous folly am I guilty of, in choosing sin's short and
momentary pleasure, at the dear rate of everlasting w.oe ! How
often have I been told that it would be so ! How often have I
been pressed to leave those paths of sin that Would be sure to
bring me to the chambers of eternal death ! But I, like the deaf
adder, lent no ear unto those charmers, though they charmed so
wisely. They often told me that my short-lived pleasures would
quickly_ issue in eternal pain ; and now my sad experience tells me
it is so indeed. Now it is too late to help it. It 's too late I My
fate is fixed for ever.
" Why had I reason given me ? Why was I made with an im
mortal soul, and yet should take so little care of it? Oh, how my
own neglect stings me to death ! and yet I know I cannot — I must
not die. Oh ! to live on — on — on — on, in bitterness of remorse, is'
worse than ten thousand deaths; and yet I might have helped all
this, and would not ! Oh ! that is the gnawing worm that never
dies ! I might have been happy. Salvation was offered to me a
thousand times, and yet (wretch that I was) I still as often refused
it Oh, cursed sin, that with deluding pleasures bewitches man-
11

1 62 EPISTLE TO [Ch. IV. vs. i, 2.
kind to eternal ruin ! God often called, but I as often refused.
He stretched his hand out, but I would not mind it. How often
have I set at nought his counsel ! How often refused his re
proof! But now the scene is changed ; the case is altered. My
doom is fixed. I scoffed at grace : I refused pardon ; and now I
reap the reward of my own doings. Justice condemns me to
eternal banishment from the presence of God."
7. The Christian's life is a pilgrimage, v. 1. The figure here is
not of a race as some suppose, but of a journey through the wil
derness. To bring that pilgrimage to a happy end, take these di
rections: A. When the pillar of cloud stands still, stand thou still;
when it moves, move thou. Eye God's providence in all things.
B. Obey your leader. Whenever Israel rejected the word of God
sent them by Moses, it was ill with them. C. Look forward, not
backward — to Canaan, not to Egypt. Remember Lot's wife. Re
member those who fell in the wilderness, D. Be intent upon
your work and your journey. Be not slothful. E. Beware of
unholy alliances. Heathenish men and heathenish thoughts will
pour in like a flood. Resist them. F. Encumber not yourself
with needless worldly goods. They will but prove impediments.
G. Be of good courage. Cowardice is a great foe to progress. It
kept Israel wandering forty years, when forty days should have
been enough for their journey. H. Never flag till you reach the
promised land and have your inheritance among the redeemed.
/. Guard continually against every form and degree of unbelief.
Take God at his word. Distrust yourself ever so much. Dis
trust God not at all.
8. The Jews had somewhat of the Gospel inwoven into their
system by means of sacrifices and other things of a typical nature.
This was a great privilege, v. 2. But how much greater is the
privilege of living under the full blaze of the light of the gospel.
Kings and prophets and righteous men desired to see and to hear
the things which are commonly known among us, but died with
out the sight. Let us not rely on the hearing of the gospel as if
it were self-saving ; for men may hear and provoke. But let us
hear and obey. Listen and believe. The mere preaching of the
gospel, ever so purely and ever so powerfully, cannot save him
who does not receive it into a good and honest heart. Our salva
tion is to be made sure, not by mere hearing, but by believing ;
not by believing with a mere historical, or temporary, or disobe
dient faith ; but with a faith which works by love, Gal. 5 : 6, puri
fies the heart, Acts 15:9, overcomes the world, 1 John 5 -.4., and
quenches all the fiery darts of the wicked one, Eph. 6 : 16. This sort
of faith is essential in every part of the Christian life. In God's

Ch. IV., vs. 3, 4.] THE HEB RE WS. 163
plan every thing depends on faith, John 3 : 36 ; Acts 16: 31 ; Rom.
1 : 16; 10: 10; Gal. 3:7; Eph. 2 : 8. We may have abundance of
dead faith, which shall be wholly inoperative ; but if we would be
saved, let us have that " mighty, God-begotten principle of faith —
a principle with.w.hich pardon, sanctity, wisdom, hope, peace, joy,
eternal glory, are all so intimately associated, in the doctrine of
the Bible and in the- experience of the soul !" God cannot admit
unbelievers to the blessings which pertain to believers alone. Nor
ought we to stagger at any of the promises of God. That which
he has pledged is as sure as that which he has already given.
9. Faith always succeeds, v. 3. It succeeds even here. The
Apostle is explicit: " We which have believed do enter into rest."
That repose of the soul on the bosom of the Redeemer, which is
found in believing, is a foretaste as well as a pledge of the rest
which remains to the people of God hereafter. Nor is there any
danger of our believing too firmly everj' word that God has
spoken. Of the promises of man we may judge, enquire and hesi
tate. Our faith in human testimony is explicit. But our faith in
God's word is implicit. The less it hesitates, the better is its
quality. 10. It is vain to hope that God will break his word in order to
save any man from the direst consequences of persistent wicked
ness, v. 3. He has sworn that he will not do it. It is one of the
peculiar follies of human wickedness to go upon the presumption
that Jehovah will not condignly punish. The devils believe and
tremble, Jas. 2 : 19. Men believe and laugh at the most awful
truths. Tong: " As sure as God is entered into his rest, so sure
it is that obstinate unbelievers shall be excluded ; as sure as the
unbelieving Jews fell in the wilderness and never reached the
Promised Land, so sure it is that unbelievers shall fall into de
struction and never reach heaven." " By his oath God binds him
self and is not free to alter it." When the Lord swears, he will not
repent, Isa. 54 : 9, 10. Woe to the man who provokes the Al
mighty to swear that he shall not enter the home of the blessed.
11. The Sabbath is a blessed institution, an emblem of all the
good that has come on the just and of all the blessings which shall
come on the righteous forever, y. 4. Good and sound men are
not entirely agreed whether the' Sabbath under the gospel is in
tended by implication to be sanctioned by vs. 3-9. It is not nec
essary to solve that doubt. Other scriptures make it clear, that
the primitive church under the guidance of the apostles did ob
serve the first day of the week. On that day Christ arose and first
appeared to his disciples. The day of Pentecost was a glorious
gospel Sabbath. Apostolic example is as safe and correct a guide

164 EPISTLE TO [Ch. IV, v. 6.
as apostolic precept, and both of these have decided the question,
Acts 20 : 7; l Cor. 16 : i. More than half a century after Christ's
ascension, John speaks as if all Christians would understand him,
when he mentions the Lords day, Rev. I : io. The Talmud says,
" Eternity is all a Sabbath." If men have no relish for the appro
priate duties of one day in seven as a sacred rest, how can they
hope to be fit for a Sabbath which shall never end ? Bonar : " Is
rael's Sabbath was to be a ' rest-day of rest,' a thorough season of
repose from care and toil, Lev. 25 : 3. So, surely, ought thine to
be even in this tumultuous world ; and thy soul should thus keep
its constant Sabbath, too, since thy work is all ended by thy risen
Lord." Whitby : " We shall pass a perpetual Sabbath in those ele
vations of pure devotion, which the sublimest moments of our
most sacred and happy days here can teach us but imperfectly to
conceive." Owen : " From the foundation of the world, there was
a work of God, and a rest ensuing thereon ; and an entrance pro
posed unto men into that rest, and a day of rest as a pledge thereof
given unto them." Barnes : " Heaven will be like a Sabbath.
The best description of it is to say, it is an eternal Sabbath. Take
the Sabbath on earth, when best observed, and extend the idea to
eternity, and let there be separated all idea of imperfection from
its observance, and that will be heaven. The Sabbath is holy ; so
is heaven. It is a period of worship ; so is heaven. It is for praise,
and for. the contemplation of heavenly truth; so is heaven. The
Sabbath is appointed that we may lay aside worldly cares and
anxieties for a little season here ; heaven, that we may lay them
aside forever."
12. It is certain that God will save some men, v. 6. To that
end he has, from the foundation of the world, prepared for them a
home, Matt. 25 : 34. Lindsay : " The Apostle assumes it as a point
which cannot be d/mbted, that when God has provided a rest, the
provision shall not be in vain. The table of the Lord shall not
want guests: the heavenly country shall not want inhabitants.
Sooner than this should be, the very stones would be endowed
with life, and utter forth the praises of God : if those who were
first invited reject the invitation, God's house shall be furnished
with guests from the streets and the lanes, the waysides and the
bypaths." Gouge : " What God hath promised shall be effected."
If unbelief annihilates the promise, it is only to those who practise
that great sin. If we believe not, yet he abideth faithful, 2 Tim.
2:13. There is no danger that heaven will be a wilderness with
out inhabitant. God's covenant with his Son makes it certain that
many shall be actually saved, Isa. 49 : 5-12 ; John 6 : 37. Owen :
" The faithfulness of God in his promises is not to be measured by

Ch. IV., vs. 7-9.] THE HEBREWS. 165
the faith or obedience of men, at any one season in any one gener
ation, nor by their sins whereby they come short of them, nor by
any providential dispensation toward them . . . There are many
promises whose signal accomplishment, God hath not limited to
any special season, but keeps it in his own will, to act according
to them towards his church as is best suited to his wisdom and
love." 13. The offers of mercy, so long continued and so urgently
made, prove God's amazing forbearance and boundless compas
sion, v. 7. Scott : " Let sinners, then, labor to enter into this rest,
lest they should fall after the example of ancient unbelievers and
perish with heaven before their eyes." In temporal affairs, men
do sometimes decline very good proposals. That is by mistake.
But in spiritual affairs, they decline the best offers ever made,
and too commonly with their eyes open, but always by hardening
their hearts.
14. Joshua was a type of Christ, doing for Israel what Moses
could not do — leading them into the rest of Canaan, v. 8, John
Brown of Haddington : " God solemnly called and fitted him for
his office ; nor did he ever fail or forsake him. How pregnant his
name with salvation ! Through what rivers of trouble he brings
his church into their gospel state, and her true members into
their gracious state ! how he circumcises their hearts ; feasts
them on his flesh and blood ; powerfully intercedes for them ;
miraculously conquers their foes, and enables them to tread
on their necks ; purchases and prepares for them the heaven
ly inheritance ; and puts them into possession thereof ; and by
bringing them into covenant causes them to serve the Lord after
his own example. How ready to receive returning sinners of the
Gentiles ! Nor, till his victories be finished, shall the luminaries
of heaven, or of the church withdraw their shining."
15. Perhaps no part of Scripture is more endeared to the people
of God than the ninth verse of this chapter. This has been so
ever since it was written, and it will be so till the end of time. It
is the foundation of that excellent treatise written by Richard
Baxter, when a young man — " The Saints' Everlasting Rest." It is
often quoted by the tempted, troubled, sick and dying people of
God: One can hardly conceive of more that is consolatory ex
pressed in few words than we have here. From it, Owen makes
these observations : " Believers under the New Testament have
lost nothing, no privilege that was enjoyed by believers under the
Old Testament. Many things they have gained, and those of un
speakable excellence, but they have lost nothing at all. . . It is the
people of God alone who have a right unto all the privileges of

166 EPISTLE TO [Ch. IV, v. 9.
the gospel ; and who in due manner can perform all the duties of
it. The rest of the gospel, and all that is comprised in it, is for
them, and for them only." And all this is but a type and pledge
of good things to come.
16. For the rest of believers under the gospel infallibly points
to a heaven of rest in the skies. Blessed be God ! there is no
uncertainty concerning the future and eternal repose of the re
deemed. " In my Father's house are many mansions : if it were
not so, I would have told you. I go to prepare a place for
you. And if I go and prepare a place for you, I will come
again and receive you unto myself, that where I am, there ye
may be also," John 14: 2, 3. It is a righteous thing in God to re
compense to those who are troubled rest with all the redeemed,
when the Lord Jesus shall be revealed from heaven with his
mighty angels, 2 Thess. 1 : 7, 8. Well did John write, " Blessed
are the dead which die in the Lord from henceforth : Yea,
saith the Spirit, that they may rest from their labors ; and their
works do follow them," Rev. 14: 13. It is true that we know
positively but little of that heavenly state. Nor is it necessary
that we should. But God has graciously given us a large
amount of negative information respecting it. We learn that there
" God shall wipe away all tears from their eyes ; and there shall
be no more death, neither sorrow, nor crying, neither shall
there be any more pain : for the former things are passed
away," Rev. 21:4. " And there shall be no more curse ; and there
shall be no night there ; and they need no candle, neither light of
the sun; for the Lord God giveth them light: and they shall
reign forever and ever," Rev. 22 : 3, 5. Even here his children
have peace, the peace of God that passeth all understanding, the.
peace their Lord gave unto them, John 14:27. But in their
heavenly home their peace and joy shall flow in upon them, like
the waves of the sea, forever. Delitzsch quotes Elijahu Rabba
as saying " that after the Sabbath of the world to come, there
is no more death, nor sin, nor punishment of sin, but only en
joyment of the wisdom and knowledge of God." Theophylact:
" Here, belowr, indeed, many toils and painful contests await the
just, as in other things so in the struggles of virtue ; above, how
ever, are no labors of moral virtue, but the inexhaustible fruition
of God." At death believers enter into the rest and joy of their
Lord. Heaven will not indeed be a dormitory for the inert. But
" so far is true happiness from supposing a state of indolent inac
tivity, that it rather requires the employment of the powers
and faculties in appropriate pursuits ; " and so the redeemed
serve God day and night in his temple, Rev. 7 : 15. Augustine:

Ch. IV., vs. io, n.] THE HEB RE WS. 167
" Without end God shall be seen, who is the end of our desires ;
without distaste he shall be loved, without weariness he shall be
praised." 17. If these things are so, we ought not to grieve for those who .
have fallen asleep in Jesus. If they sleep, they do well. Verily,
there is a reward for the righteous. "They have not worked,
watched, and waited in vain. They have served with' grateful
love a Master who knows how to reward those whom his own
Spirit has enabled to bring forth the fruits of righteousness. It is
very wonderful, but very true, that God works in his people, and
by his people, that which is right and good, and then rewards
them according to those works, which, of themselves, they never
could have wrought."
18. Let us therefore be fully warned and readily exhorted to
great diligence in our Christian course. Let us not perish with
the promised rest before us, as Israel fell in the wilderness, v. 11.
Kidd : " The believer is still in the conflict, and therefore must
work, and hard, too." The scripture is full of exhortation. Let
us follow the example of Paul : " Forgetting those things which
are behind, and reaching forth unto those things which are be-'
fore, I press toward the mark for the prize of the high calling
of God in Christ Jesus," Phil. 3: 13, 14. See also Heb. 12 : 1, 2 ;
2 Peter 3 : 14. We must agonize if we would enter in at the strait
gate, Luke 13:24. We must not only receive Christ, but we
must walk in him. " The labor which Paul here so earnestly
recommends, so far from being opposed to faith, or in any way
distinct from it, is the labor of faith ; for he opposes it to the
unbelief of Israel." Indeed according to the scriptures, our great
work in life is faith in Jesus Christ. So Christ himself taught,
John 6 : 27-29. Faith naturally begets diligence ; and diligence,
perseverance. Faith, without works, is dead, being alone, Jas. 2 :
17. The necessity for constant labor and diligence in this work
appears in many ways : " 1. Great oppositions will and do arise
against men in the work of entering into God's rest. . . 2.
Some gospel precepts are exceedingly difficult to our nature,
as it is weak. ... 3. All the commands of the gospel are
contrary to our corrupt nature/' The prize to be gained is
eternal life, worth all the conflicts and sacrifices ever made to in
herit it. What are toil, and reproach, and poverty, and persecu
tion, and self-denial, compared with the eternal enjoyment of God
in heaven? .

CHAPTER IY.
VERSES 12-16.
OUR WORK IS SOLEMN, YET FULL OF ENCOUR
AGEMENT. WE HAVE A HIGH PRIEST. TO
PRAYER HELP IS GIVEN.
12 For the word of God is quick, and powerful, and sharper than any
two-edged sword, piercing even to the dividing asunder of soul and spirit,
and of the joints and marrow, and is a discerner of the thoughts and intents
of the heart.
13 Neither is there any creature that is not manifest in his sight : but all
things are naked and opened unto the eyes of him with whom we have
to do.
14 Seeing then that we have a great high priest, that is passed into the
heavens, Jesus the Son of God, let us hold fast our profession.
15 For we have not a high priest which cannot be touched with the
feeling of our infirmities ; but was in all points tempted like as we are, yet
without sin.
16 Let us therefore come boldly unto the throne of grace, that we may
obtain mercy, and find grace to help in time of need.
ARGUMENT follows exhortation. The apostle had stated
in an urgent way the duty of vigilance, diligence and per
severance. He now gives the reason :
12. For the word of God is quick, and powerful, and sharper than
any two-edged sword, piercing even to the dividing asunder of soul and
spirit, and of the joints and marrow, and is a discerner of the thoughts
and intents of the heart. There has been a diversity of opinion as
to the meaning of the phrase the word of God. Some have main
tained that here, as in John 1:1; 1 : 14; 1 John 5:7; Rev. 19 : 13,
it means the second person of the Trinity. Athanasius, Ambrose
and other Fathers took this view. It is also preferred by Alting,
Spener, .Le Clerc, Berthold, Cramer, Gomarus, Capellus, Eras
mus, Bp. Bull, S. Schmid, Heinsius, Biesenthal, Assembly's An
notations, John Owen and some Roman Catholic writers as Lyra,
Cajetan, Cornelius a Lapide, Ribera, etc. Many others think it
(.68)

Ch. IV., v. 12.] THE HEBREWS. 169
means the word of God written and preached. Chrysostom seems
to incline this way. This'view is decidedly taken by Calvin, Beza,
Diodati, Dutch Annotations, Gouge, Guyse, Dickson, Pool, Dod
dridge, Whitby, Tong, Hammond, Koppe, McLean, Macknight,
Bloomfield, Slade, Scott, Clarke, Kuinoel, Stuart, Ebrard, Cony
beare and Howson, Lindsay, Patterson, Turner, F. S. Sampson,
Tait, Moll, Delitzsch, Ripley and such Roman Catholic writers as
Gatenus, Adamus, Estius and Hussetius. The first thought that
presents itself is that no writer in the New Testament, except John
ever calls Christ. the word of God. Some have maintained that
the "beloved physician" (Luke 1:2; Acts 20 : 32) employs the
phrase, the word of God, in application to Christ. But it is so ob
vious that this is overstraining those passages, that words need
not be spent upon them. The Greek here rendered word occurs
several times in this epistle, and no one except some mystics con
tends that it points to Christ in any other place but here only. In
Heb. 13 : 7 we have the whole phrase, the word of God, clearly
designating the truths of scripture. Nor are the power and effi
cacy here ascribed to the word of God greater than we find at
tributed to the scriptures in many places. See Ps. 19 : 7 ; Rom.
1 : 16; 1 Cor. 1 : 25 ; 2 Cor. 3:8, 9; Jas. 1 : 18 ; 1 Pet. 1 : 23, 25.
Nor is it according to scripture imagery to say that Christ is
' sharper than any two-edged sword.' Nor is there any force in
the argument drawn from that apocryphal book, the Wisdom of
Solomon, 18 : 15, in favor of making the word of God here mean
the Son of God.
Admitting that the phrase, the word of God, means the truth
contained in the scripture, does it designate the whole word of
God or only its threatenings ? Some are earnest in confining it to
the minatory portions of scripture. Schlichting and Abresch hold
this view. Tait argues for it thus : " ' For the word of God,' i. e.
his threatening against unbelief, is not the letter of an obsolete
statute, the enactment of a legislator who has been dead for ages,
but is 'quick,' i. e. of present living force, being the word of him
who liveth and abideth forever. It is indeed many hundred years
since be uttered it against our fathers, but the word is as fresh now
as when it then left his lips, for from generation to generation his
mind remains the same," etc. And Patterson says: "Are we,
then, to understand by 'the word of God ' the revelation, which
God has given of his mind and will ? Yes ; but obviously in a
restricted and special reference. It is not, however, of the bland
and blessed energy of the gospel that the sacred writer seems to
speak." He then cites Rev. 1 : 16 ; 2 : 12, 16 as parallel.
Others greater in number and equally learned and judicious

170 EPISTLE TO [Ch. IV, v. 12.
apply what is here said of the word of God to all scripture— at
least all the truth connected with the gospel. Grotius and
Camero would confine it to the gospel, strictly so called. But for
this there is no sufficient reason. For the terms employed are
applicable to the whole mind of God given us in his word for our
conviction, conversion and salvation. Macknight thinks the word
of God means " the preached gospel ; understanding thereby its
doctrines, precepts, promises, and threatenings, together with
those examples of the divine judgments which are recorded in the
scriptures." Calvin,' Tholuck, F. S. Sampson and others take sub
stantially the same view. The fact is that there is nothing here
said of God's word that is not true of all he has spoken.'
Some have raised the question whether God's word is powerful
to all, who hear it, or only to his chosen. The answer is that
God's word is powerful in saving none but the elect ; but it is
mighty for arousing the soul and bringing wrath on all that hear and
despise it. The apostle is here speaking of the nature of the word
itself. He first says of it that it is quick, or living. The same
word is four times used in this epistle in reference to the Lord,
where he is called " the living God," 3:12; 9 : 14 ; 10 : 31 ; 12 : 22.
In Heb. 10 : 20 it is applied to the " living way " opened to us by
the blood of Christ. Peter applies the same word to the confident
expectation of believers, and calls it "a lively hope." So we read
of " a living sacrifice," and "a living stone," Rom. 12 : 1 ; 1 Pet.
2:4. It is the word applied to such as shall be alive on the earth
when the last day shall dawn. They are called quick in contradis
tinction from those who shall be then raised from the dead, Acts
10 : 42 ; 2 Tim. 4 : 1 ; 1 Pet. 4: 5. God's word is not an old dead
letter ; it is a living mighty power. And we are called to serve
God in newness of spirit, and not in the oldness of the letter, Rom.
7 : 6. The promises, the precepts and the threatenings of scrip
ture are all lively and have an effect on every one, who hears
them. Patterson : " It is no empty, inert, unmeaning thing, but
has a solemn import and produces a decisive effect." Then too it
is powerful, elsewhere effectual, 1 Cor. 16:9; Philem. 6. It works ;
it is full of energy. It bears- directly on the mind and conscience,
the heart and life, the state and destiny of all who know it. This is
in accordance with what Jesus said : " The words that I speak
unto you, they are spirit, and they aire life," John 6 : 63. Compare
Rom. 10 : 8 ; 1 Cor. 15:5; 2 Cor. 3 : 6-8 ; 1 Thess. 2:13; Jas. 1 : 18.
This same word is sharper than any two-edged sword. Two-edged,
literally double-mouthed. It here indicates a sword that cuts
every way and is very penetrating. In other places the word of
God is spoken of as doing the work of a sword, Isa. 11 : 4 ; Hos.

Ch. IV., v. 13.] THE HEBREWS. 171
6 : 5. Several times in the New Testament God's word is spoken
of as a sword, Eph. 6 : 17; Rev. 1 : 16; 2 : 12, 16; 19: 15, 21. The
word of God is keener than any blade, for it penetrates farther,
piercing even to the dividing asunder of soul and spirit, and of the
joints and marrow. The word rendered piercing is found in any
form no where else in the New Testament. ' It is well rendered.
The terms soul ano\ spirit were in common use among the Greeks
to denote the invisible and immaterial nature of man, 1 Thess. 5 : 23.
Finding them so used, the apostle adopted them as means of con
veying his ideas to others. In so doing he does not endorse the
Greek philosophy. He merely uses terms commonly employed
to denote our immaterial nature. The joints and marrow represent
the most occult and inaccessible parts of our frame. These can be
reached only by some sharp instrument. So the word of God
penetrates to the inmost recesses of our nature, If, as some sug
gest, there is a reference to the bodily agitations produced by the
word of God on guilty men, as on Felix, then the irresistible
power of God's word on the whole man is thus declared. It was
that awful mysterious word of God on the wall that caused the
joints of Belshazzar's loins to be loosed, and his knees to smite
one against another, Dan. 5 : 6. But probably the better explana
tion is that which supposes that Paul here personifies the words
of God, and holds them forth as the representative of God. So
Tholuck, Turner and others. God's word is also a discerner of
the thoughts and intents of the heart. Some prefer to read, He is
a discerner. This teaches a truth, but is no improvement. Dis
cerner, not found elsewhere in the New Testament, but its cognates
often occur. It seems to mean not only a discerner, but a ready
discerner, a quick judge ; Italian, a judge. Thoughts, cogitations
devices, see Acts 17:29. Intents, designs, or purposes of the
mind. Heart, the seat of the affections, the most hidden part of
our nature, unsearchable by any but God, who made it.
1 3. Neither is there any creature that is not manifest in his sight :
but all things are naked and opened unto the eyes of him with whom
we have to do. The best exposition of this verse, though not
wholly free from objections and difficulties, is that which supposes
there is an allusion to the ancient sacrifices. The victim was
brought, and, if upon examination of its outward appearance no
defect was discovered, it was slain. Then the skin was taken off
and its body was naked. Sacrificial unfitness might then be dis
covered ; but if not, its inwards were taken, out and so its interior
was opened. After that it was halved through the spine and then
quartered. So that if there was any defect, or injury, or disease
that made it unfit for the altar, it was rejected. So God, whose

172 EPISTLE TO [Ch. IV., v. 14.
word is sharp and discriminating, does by his word applied by
his Spirit, as well as by his omniscience, search us through and
through. Thus God sets our iniquities before him ; our secret
sins in the light of his countenance, Ps. 90 : 8. One may say,
Surely the darkness shall cover me ; but then even the night
shall be light about him. The darkness and the light are both
alike to God, Ps. 139 : 11, 12. Instead of ' with whom we have to
do,' it would be more literal to render it, ' to whom we are to
give account' This rendering is approved by Peshito, Chrysos
tom, Italian, Beza, Wetstein, RosenmuUer, Stuart and others, and
well accords with the original. See Matt. 12:36; 18:23; Luke
16:2; Rom. 14:12; Heb. 13:17. In all these cases the same
word is rendered account.
At the opening of Chapter III. the apostle called on his brethren
to consider the Apostle and High Priest of our profession. From
that to v. 13 of chapter IV. he dwells very much on Christ Jesus
as a Messenger, an Ambassador, one sent of God to us on the
most important business, and shows us how dangerous it is to
slight him, or, through unbelief, fail to enter into the rest of God.
Our responsibility in the whole matter is most solemn. Paul
closes by reminding us of him, with whom we have to do. He
now resumes the distinct consideration of the priesthood of
Christ :
14. Seeing then that we have a great High Priest, that is passed
into the heavens, Jesus the Son of God, let us hold fast our profession.
There is not much in this verse, which we have not had before.
The reason for saying most of these things here is to give notice
of the formal resumption of the main subject of the epistle.
Paul had before stated that Jesus was the son of God, Heb. 1 : 2,
5, 6, 8 ; 3:6; that Jesus was a High Priest, Heb. '2:17; 3:1;
and that he had ascended on high, Heb. 1:3, 13 ; 2:9. But two
things are here first mentioned : 1. The epithet great is here given
to Jesus. In one of the gospels he is called ' a great light ' and ' a
great King,' Matt. 4:16; 5 : 35. In another gospel it is predicted
of him that ' he shall be great in the sight of the Lord,' and that
' he shall be great, and shall be called the Son of the Highest.'
Luke 1:15, 32. In the same gospel he is called 'a great prophet,'
Luke 7:16. In Titus 2 : 13 he is called ' the great God and our
Saviour Jesus Christ.' In Heb. 10 : 21 he is called ' a great priest
over the house of God.' Our translators render it high priest,
but the word for High Priest is not there, but only the word for
priest and the epithet great. And in Heb. 13:20 he is called
' that great Shepherd of the sheep.' So that in the New Testa
ment he is seven times called great, once a great priest ; and in

Ch. IV., vs. 15, 16.] THE HEB RE WS.

173

our verse a great High Priest. 2. Although in Heb. 3 : 1 Christ
is said to be ' the High Priest of our profession,' )'et our verse
contains the first formal statement that the greatness and exalta
tion of our High Priest present an urgent and powerful motive
to steadfastness in the avowal and practice of Christianity. " Let
us hold fast our profession." The argument is substantially this :
We have a High Priest, who has made for us a complete and
accepted atonement, so that we need not perish for want of a pro
pitiation. He is also our advocate. His intercession is all preva
lent. Him the Father heareth always. He understands our case
perfectly. He knows all things. No evil can assail us without
his knowing all about it. He knows our foes, our wants and our
weaknesses. He is omnipotent, and can subdue all his and our
enemies. He is the Son of God. As a Saviour he is every way
great, has been approved of God and so has passed into the
heavens, rather through the heavens, i. e. through these lower
heavens into heaven, the seat of his glory. Compare Heb. .6 : 19,
20 ; 7 : 26 ; 9 : 24. He is every way able to save us. His power
and wisdom and grace should encourage us to be steadfast with
God. Nor is this all :
15. For we have not an High Priest which cannot be touched with the
feeling of our infirmities : but was in all points tempted like as we are,
yet without sin. The preceding verse presented our High Priest
as God ; this presents him as man. That showed forth his power
and glory. This declares his tenderness and compassion. This
verse is parallel to Heb. 2 : 17, 18, on which see above. The verb
rendered be touched with the feeling of is that from which our word
sympathize comes, and by Peshito, Stuart and Craik it is here
rendered sympathise with ; but Wiclif, Coverdale, Tyndale, Cran
mer, Rheims and Doway read have compassion. The word occurs
once more in the New Testament (Heb. 10: 34) and is rendered
have compassion. The authorized version is very good in both
cases. Infirmities, weaknesses, commonly as here. Our High
Priest was qualified to show such tenderness by having been sub
jected to every kind of trial and affliction, which an innocent being
can suffer. He is expressly said in all his trials to have been
without sin. '¦
16. Let us therefore come boldly unto the throne of grace, that we
may obtain mercy, and find grace to help in time of need. Peshito :
Let us, therefore, approach with assurance to the throne of his
grace, that we may obtain mercy, and find grace for assistance in
the time of affliction. For boldly, Stuart and Craik read with
confidence. The same word is rendered confidence in Acts 28:
31 ; Heb. 3 : 6; 10 : 35 ; 1 John 3 : 21 ; 5 : 14. It is often adverbi-

174 EPISTLE TO [Ch. IV, v. 12.
ally rendered openly, plainly, boldly ; also boldness, boldness of
speech. It describes a state of mind quite consistent with holy
reverence, deep humility, and self-loathing, and far removed from
impudence, arrogance and self-conceit. The throne of grace is a
phrase found no where else in scripture. Instead of throne our
translators elsewhere often give seat, Luke 1 : 52 ; Rev. 2 : 13 ; 4:
4; 11 : 16; 16: 10. If we render it seat in this place, the English
reader would be apt to think of the mercy-seat. But the word
rendered mercy-seat is quite another word, Heb. 9:5. Yet not a
few respectable writers think the language here is probably bor
rowed from the mercy-seat, which was over the ark of the cove
nant, on which rested the visible glory, and to which the High
Priest, approached once a year and made intercession for the
people. Others think there is an allusion to the Jewish theology,
which represented God as having two thrones, one of justice
whence he gave commandment to punish and to destroy the
wicked, and another a throne of mercy, whence he dispensed
benefits and gave commandment to save the humble. But this
idea of two thrones has no authority from the scriptures of the
Old Testament. Yet there is no objection to supposing that as
the idea of a throne — an emblem of majesty is often spoken of in
scripture, so the apostle adds to it here the idea of grace, as else
where it is called the throne of his holiness, the throne of his glory,
etc., Ps. 47:8; Jer. 14:21. This perhaps gives the best basis of
the terms here used. God is a great King, on a throne high and
lifted up, and blesses men, 1 Ki. 22 : 19 ; Ps. 1 1 : 4 ; 97 : 2 ; Isa. 66 :
1. The object of approaching this throne is to obtain mercy and
find grace to help. Though the words mercy and grace are dis
tinct yet in this case the best explanation not only of these words
but of the two phrases is that which makes them both express the
same idea. They both indicate succor, aid, deliverance. If there
is a difference, mercy is pity and help to the needy and suffering ;
grace is succor and salvation to the ill-deserving.
To help in time of need, literally for seasonable assistance, for
convenient help, or for timely succor; Rheims and Doway: In
seasonable aid. Mercy and grace granted in a day of temptation
and trial will be doubly welcome because seasonable.
DOCTRINAL AND PRACTICAL REMARKS.
1. How excellent are the scriptures ! v. 12. This is true of all
of them. The promises of God's word are not vain or empty ; its
laws are holy, just and good ; its admonitions, when regarded, are
unto salvation ; its offers could not be freer or kinder ; its exhor-

Ch. IV., v. 12.] THE HEB RE WS.

175

tations are warm and timely ; its precepts are wise and needed ;
and its threatenings are many and awful. In all these respects it
is a book to be trusted. But it transcends all human productions
in its influence over the heart and conscience. Plato and Cicero,
Seneca and Epictetus, Addison and Johnson wrote many good
things ; but to all of them the conscience and spirit of man say,
Moses and the prophets, Jesus and Paul we know, but who are
ye that we should obey your voice ? Then God's truth lives on
from age- to age, losing none of its vitality. " Your fathers, where
are they? The-prophets, do they live forever? But my words
and my -statutes, which I commanded my servants the prophets,
did they not take hold of your fathers?" Zech. 1:5, 6. "All
flesh is grass, and all the glory of man as the flower of grass.
The grass withereth, and the flower thereof falleth away : but the
word of the Lord endureth forever," 1 Pet. 1 : 24, 25. Rambach :
"Those greatly err who hold the word of God to be a dead
letter ; yet the law cannot make alive, for this is an honor which
belongs alone to the gospel." Nothing discriminates more justly,
investigates more accurately, penetrates more deeply, or punishes
more condignly and terrifically than God's word. Compare Isa.
49:2. 2. Paul was therefore right in declaring God's word to be
powerful, v. 12. It is mighty through God to the pulling down
of strong holds, 2 Cor. 10:4. Nothing has ever effected such
changes in the moral sentiments and habits of mankind as the
scriptures. Lactantius : " Give me a man of a passionate, abusive,
headstrong disposition : with a few only of the words of God, I
will make him as gentle as a lamb. Give me a greedy, avari
cious, tenacious wretch ; and I will teach him to distribute his
riches with a liberal and unsparing hand. Give me a cruel, and
blood-thirsty monster ; and all his rage shall be changed info true
benignity. Give me a man addicted to injustice, full of igno
rance, and immersed in wickedness ; he shall soon become just,
prudent, and innocent." Under the power of this truth of God,
the deaf hear, the blind see, the dumb speak, the lame walk, the
dead are raised, John 5:24, 25. Nothing has ever been found
adequate to destroy the power of sin, or slay the old man within
us, but this sword of heavenly temper. It is enough for God to
say to a sinner in his blood, Live, and the new life is begun,
Ezek. 16:6. One may be under the power of«the wildest illu
sions, ramparts of prejudice may encompass him, his heart for
hardness may be like the nether mill-stone, yet of this man,
God, by his word, may make an eminent servant of the church,
a burning and shining light in the world, and a glorified saint

176 EPISTLE TO [Ch. IV., v. 13.
in heaven. God's word, read or heard, is never without powerful
effects. It must be so. It is a fire and a hammer. It is the
sword of the Spirit.
3. We ought therefore to regard the scripture as divine, the
very word of God, v. 12. The penman of scripture, under the
power of God's Spirit, spoke infallible truth ; nor can we, with
too profound a reverence, approach its sacred pages. It proves
itself divine by the effects it produces.
4. As the scripture is searching, so ought it to be searched in
an earnest and humble manner. A proud, careless or negligent
examination of sacred truth is wholly inconsistent with success in
discovering the mind of God. Nor can one do anything more
certainly displeasing to the Most High, or more certainly incur
ring the divine displeasure than to attempt to cast off God's autho
rity in the scripture : " He that rejecteth me, and receiveth not
my words, hath one that judgeth him : the word that I have
spoken, the same shall judge him in the last day," John 12 :48.
5. God's word is always mighty for good or for evil, v. 12.
This is a doctrine of both Testaments, Isa. 55 : 10, 11 ; 2 Cor. 2 :
14-16. Unbelief causes that to kill which was ordained to life.
6. The omniscience of God is a doctrine revealed with amazing
clearness, v. 13. Nearly the whole of the one hundred and thirty-
ninth Psalm is devoted to it. Nor is this a perfection of God the
Father only. It belongs no le'ss to his Son, for whom the scrip
tures claim that he perfectly knows God, that he is thoroughly
acquainted with the human heart, and that his knowledge extends
to what would have been the effect of any given cause in any
given circumstances, John 10:15; Rev. 2 : 23 ; Matt. 11:21, 23.
Nor is it possible for us to have too deep a sense of the solemnity
of our circumstances, when we come into the presence of God for
worship at any time. " Hell is naked before him, and destruction
hath no covering," Job 26 : 6. " Heaven, earth and hell are all pres
ent to his view. Angels and men — saints and sinners — are alike the
objects of his scrutiny. He sees the hidden depths of ocean and
the dark mines of earth, no less than the towering mountains and
the gorgeous skies." The attempt to conceal the most hidden
purpose from his eyes is as vain as will be the cry of the wicked
at last on the rocks and the mountains to hide them. Rightly con
sidered, the fact that Christ's eye is upon us all the time will
mightily check ^nir disposition to apostasy and mightily encour
age our faith and constancy in maintaining our Christian profes
sion, even though our faith be but weak.
7. As concealment from the notice of God is impossible, let us
not attempt it, but live as seeing him who is invisible, v. 13. Let

Ch. IV., v. 13.] THE HEBREWS. 177
us practise no disguise. Let us hold out no false signals. It is a
mercy that our neighbors may not know all that is in our hearts.
Had men a perfect knowledge of each other, society would be
dissolved. But it is a great mercy, and by the righteous it is so
esteemed, that the Lord is acquainted with all that is in our hearts.
Accordingly a good man often prays : " Search me, O God, and
know my heart : try me, and know my thoughts : and see if there
be any wicked way in me, and lead me in the way everlasting,"
Ps. 139 : 23, 24. The thoughts and intents of our hearts are as well
known to him as our words and overt acts. And we must all
appear before the judgment-seat of Christ ; that every one may
receive the things done in his body, according to that he hath
done, whether it be good or bad, 2 Cor. 5 : 10. As God's eye is
continually upon us, so ought our eyes to be continually towards
him, Ps. 123 : 2. As it should be to the terror "of every sinner to
know that his wickedness is not concealed from the Most High ;
so should it be to the joy of the humble that God knows our de
sires and our errors and our secret thoughts, and so is able to
apply to the cure of our follies sovereign and suitable remedies,
and to strengthen within us all that is good.
8. The whole subject of the imperfections of God's people is
full of interest to the pious. Experience coincides with scripture
in declaring that there is no man that sinneth not, that there is not
a just man upon earth that sinneth not, that in many things we all
offend, and that if we say we have no sin, we deceive ourselves
and the truth is not in us, 1 Kings 8 : 46; Ecc. 7 : 20; Jas. 8:2;
1 Jno. 1 : 8. These declarations ought to settle the question. The
best Christians know what sad truth is expressed by them. All
the penitential Psalms declare the same truth. So do all just and
charitable reproofs given by one Christian to another. At times
thoughts on this subject are well nigh overwhelming, and what
better can we do than to follow the example of David, when he
said, "Cleanse thou me from secret faults," or to offer that petition,
taught us by our Lord, " Forgive us our debts as' we forgive our
debtors." It is a glorious truth that the work of sanctification
shall not stop till the Searcher of hearts sees that it is perfect.
One thing we may rest assured of, viz. : that his grace is all-suffi
cient to bring down every high look and to cleanse us from all
unrighteousness. 9. To those resolved to cleave to their sins, it is a terrible
thought that they must appear at the judgment-seat of Christ.
Omniscient purity cannot but condemn all sin loved and cherish
ed. But to the righteous, it is for a joy that their case is to be
passed upon by a Judge, who is their Friend, Brother, Advocate,
12

178 EPISTLE. TO [Ch. IV., v. 14.
Redeemer, v. 13. Let no man trifle with such awful themes; but
let no humble man be cast down, but rather stirred up to all dili
gence and zeal, heart-searching and amendment by remembering
that wherein he is right, the Lord will bring forth his righteous
ness as the light, and his. judgment as the noonday; and that
wherein he is wrong, God for Christ's sake will forgive his sin
and in a way that will condemn the sin, while it saves the sinner.
10. Jesus is a Priest, a High Priest, a great High Priest v. 14.
See above Exposition and Remarks on Heb. 2: 17; 3:1. This
HigH Priest is Jesus, Saviour, the Son of God. In Heb. 1 : 2, 5,
we have already considered Christ's filiation with God. Some
thing also has been said of his priesthood. But we cannot too
often be reminded. of the purity, innocence, divinity, sufferings
and glory of this great High Priest. In several succeeding chap
ters the matter will come up again. But let us never for a mo
ment doubt that he with whom we have to do, and who pleads
our cause above, is a Being entitled to receive, as he actually does
receive, the highest worship of the most exalted -creatures that
God has made.
11. If his people are for Christ, so is Christ for his people ; if we
are his, he is ours ; if we are his sheep, he is our Shepherd ; if he
has a right of property in us, we have a covenant right to him
and his benefits : Paul says, we have a great High Priest. Jesus
Christ is freely and sincerely offered as a Priest and Saviour ; but
he is actually the Priest and Saviour of all who have received
him. He is a Surety unto them for good. Our Lord is passed
into the heavens, v. 14. Therefore, they who hold that his bod)r
is everywhere present are in error. By his divinity our Lord
does fill immensity, and so his divine nature is omnipresent. But
his humanity is finite, limited and*in heaven in a sense in which it
is nowhere else ; and if he is in heaven as a High Priest, it is an
honor above that granted to any other priest ; for all others laid
aside their office when they lay down in their graves. And if
Christ is in heaven, his people have great encouragement and
good cause to look up and long for full deliverance, that they may
see him as he is, and be satisfied with his salvation. Christ's
exaltation teaches us the additional lesson that the lower one
sinks in self-abasement and holy service, to God, the higher he
shall rise in honor and glory.
12. Good ministers are and ought to be earnest and urgent in
calling on men to be steadfast with God, and never flinch in their
profession, v. 14. This urgency is called for, for the adversaries
of good men are many and mighty. The wicked will resort to
every form of deceit and every species of cruelty to hinder the

Ch. IV., v. 15.] THE HEB RE WS. 179
elect in their heavenly course. But Christ has gone before. The
Forerunner has marked out the way. He pleads the cause
of all his people. He has power with God. He is preparing a
place for his people. His will is the law of heaven. John 17 : 24.
His blood cleanseth from all sin. His Spirit works wonders in the
church below. Let ministers tenderly and faithfully warn and
exhort their people to see to it that they commit no fatal mistake,
nor make shipwreck for eternity. Many are indeed after a feshion
professors of religion, but " profession is not principle." It re
quires no change of heart to run well for a while. False hopes
are often as pleasing as good ones. Ahab's. humility was very
profound. The stony ground hearers with joy received the word.
Simon Magus very earnestly asked good people to pray for him.
Men have wrought miracles who never wrought righteousness.
Matt. 7 : 22, 23. Demas seemed steadfast through a whole perse
cution, but afterwards was led astray by the love of this present
world. Let every man see to it that he be soundly and scripturally
converted, and that his life henceforth correspond with such a
change. Repentance is no more necessary to salvation than are
fruits meet for repentance necessary to establish its genuineness.
13. Jesus, our High Priest, is not merely approachable, but he
is the most approachable of all beings with whom we are ac
quainted, v. 15. His great exaltation has wrought no change in
the loveliness of his character, in the graciousness of his heart.
" He is the same yesterday, and to-day, and forever," Heb. 13 : 8.
He is just as gracious and condescending as when he said, " Suffer
the little children to come unto me, and forbid them not ;" as when
he wept at the grave of Lazarus ; as when he said to the poor sin
ful woman, ' Neither do 1 condemn thee ;' as when he poured sal
vation on the dying thief. O ! he is a merciful High Priest, full
of pity, full of grace. Christ himself was educated in the school
of affliction, and drank a cup of sorrow far more bitter than any
he ever puts into the hand of his people. He knows what tempta
tion is for he was horribly tempted of the devil. He knows what
poverty is, for he had not where to lay his head. He knows what
slander is, for reproach broke his heart. He knows what insult
and mockery are, for he was insulted every where. He knows
what nervous distress is, for the theory of crucifixion was death
by torture of the nerves. Blessed Saviour ! Pardon and cure
this folly of ours. Since his ascension on high he has once left the
throne of his glory and come down to earth to pour salvation on
as bitter and outrageous an enemy as he has perhaps ever had
upon earth. None of his people ever cry to him in vain. When
here below, he wept with those that wept ; he rejoiced with those

1S0 EPISTLE TO [Ch. IV., v. 15.
that rejoiced. He fed the hungry, he healed the sick, he cleansed
the lepers, he comforted the afflicted, he strengthened the paralytic,
he gave sight to the blind and hearing to the deaf, invited all the
weary to come to him and declares that those who reject his min
isters reject him and those who touch his people, touch the apple
of his eye. " In all their afflictions he was afflicted, and the angel
of his presence saved them ; in his love and in his pity he re
deemed them ; and he bare them, and carried them all the days of
old," Isa. .63:9. We have a tried Saviour. His purity and his
love were well tried when he was on earth. He has gauged all
the depths of sorrow. " The church of God has a standing, per
petual advantage, in the union of our nature to the person of the
Son of God as he is our High Priest."
14. Why will the poor prejudiced Jew longer reject Chris
tianity ? His high priest was required once a year to offer sacri
fices and make intercessions for the people ; but at the time of this
writing (1872) it is a little over 1800 years since any Jewish high
priest slew a victim or entered into the Holy of Holies. The un
believing Israelite reproaches the Christian with the want of a
priesthood. Yet ' Christianity has her High Priest as well as Ju
daism.' The Jewish high priest was on earth when he interceded
for the people, Levit. 16:2. Ours is in heaven. When Aaron
was taken from the earth, he ceased to be the intercessor for the
people. When Christ was taken from the earth (1 Tim. 3 : 16) to
heaven, then did he fully enter upon his glorious work of interces
sion, which shall last forever and shall forever prevail, Acts 3 : 21.
15. It is a glorious truth that though our Lord was so beset and
beleaguered by wicked men and the powers of darkness that yet
he continued sinless and faultless, v. 15. He had no original sin ;
he had no indwelling sin ; he had no actual sin. The prince of
this world came, but had nothing in him, John 14 : 30. Had he
himself sinned, he could have made no effectual atonement for us.
" Such an High Priest became us, who is holy, harmless, undefiled,
separate from sinners." Heb. 7 : 26. " He did no sin, neither was
guile found in his mouth." " He offered himself without spot unto
God." He was " a lamb without blemish and without spot," Heb.
9 : 14 ; 1 Pet. 1 : 19 ; 2 : 22. If there were any uncertainty respect
ing the spotless innocence of Christ, Christian comfort would be
at an end. But, blessed be God, the scripture is clear and full on
this great point. Not only did the judge which sat on his trial
declare him innocent; not only has infidelity for more than
eighteen centuries sought in vain to find a flaw in his charac
ter ; but twice did the eternal God by an audible voice from
heaven declare, " This is my beloved Son, in whom I am well

Ch. IV., v. 16.] THE HEBREWS. 181
pleased." This was done at his baptism and at his transfiguration.
16. Blessed be God for a throne of grace. An open and un
merited way of access to the Father of mercies, v. 16. Had God
sat only on a throne of inflexible justice and dealt out nought
but condemnation to all who had sinned, he would have been
glorious and adorable. But now the supreme authority of the
universe is known to be seated on a throne of grace. A throne
of justice is terrible to hardened sinners. A throne of grace is
delightful to penitent sinners. Both are awful and call for ador
ing reverence. But a throne of grace speaks of pardon to the
guilty and salvation to the lost. The mercy-seat in the holy of
holies could be approached by none but the high priest, and
that but once a year, and then with blood of a victim just
slain. But all are invited to come at all times to the throne of
grace, not with blood, nor with tears, nor with human merits
for an offering, and yet in the sure hope of audience and ac
ceptance. 17. Let us therefore obey the call, the command and the invita
tion of God to come boldly to the throne of grace, v. 16. Tholuck :
" The more confidently the grace offered by Christ is appropriated,
the less danger there is of lukewarmness and apostasy." It is ex
ceedingly instructive to find how full and clear and various are
the calls of God to prayer. . By Asaph God says, " Open thy
mouth wide, and I will fill it," Ps. 81 : 10. In the sermon on the
mount Jesus says, " Ask, and it shall be given you ; seek, and ye
shall find ; knock, and it shall be opened unto you," Matt. 7 : 7.
Compare Eph. 2 : 18 ; Heb. 10: 22 ; Jas. 1:6; 1 Jno. 5 : 14. The
case is very different with us from what it was with the Israelites.
They staid without, far removed from the ark. They knew not
what the high priest said ; they saw no tokens of the divine kind
ness. At one time the whole multitude of the people were pray
ing without at the time of incense, and Zacharias had a vision of
which the people knew nothing, and marvelled that he tarried so
long in the temple, Luke 1 : 10, 21. But we know from John 17
the substance of the intercession of our Lord, as he appears for us
before the throne above, and through him we cannot, come with
too much confidence. Lindsay : " Believers see the evil of sin, but
.they see also the infinite worth of Christ s sacrifice, and therefore
they can approach with filial confidence to a throne of grace ; and
the more they use this liberty, the more will they be fortified in
the fear of God, and strengthened for the endurance of trial."
True indeed this boldness is quite consistent with godly fear,
which is an essential part of true piety, Ps. 89 : 7 ; Heb. 12 : 28, 29.
But that godly fear is itself a mighty principle, based upon right

182 EPISTLE. [Ch. IV., v. 16.
apprehensions of the mercy of the divine character no less than
upon God's excellent majesty, Ps. 130:4; Hosea, 3: 5.
18. The mercy of God as presented to us in the scriptures is an
astonishing theme. God's mercy is great, great above the heav
ens. It is from everlasting to everlasting. It brings pardon and
peace. There are no words in any language that adequately ex
press it. There are great riches in it. It is abundant ; it is sure ; it is
wholly undeserved. Yet we can obtain it. Millions have obtain
ed it, and gloried in it and triumphed by it. Owen : " When we
have through Christ obtained mercy for our persons, we need not
fear but that we shall have suitable and seasonable help for our
duties." 19. And the grace of God is no less wonderful. It dates from
eternity. It is rich, free, undeserved, fruitful. Because it is be
stowed before there is any goodness in us, it is called preventing
grace. Because it purifies the hearts of believers, it is called sanc
tifying grace. As it upholds the righteous it is called sustaining
grace. It is exceedingly abundant.
20. By a time of need, some suppose the apostle has special ref
erence to a season of persecution ; and this may be so. But all the
time in the Christian life is a time of need. Forsaken by the Lord,
we shall surely fail. Left to ourselves, we are as nothing and less
than nothing. What was Samson without the presence of God ?
A poor weak creature. If David leaped over a wall or broke
through a host, it was by the help of the Lord. Tait : "All God's
faithful people tell us that without the consolation of which we are
now speaking, they could not have withstood the shock of the sick
nesses, the bereavements, and the other manifold trials of life. We
shall do well to think of this. Some hour of darkness is awaiting
us all. And that cold-hearted unbelief, which makes up the mind
to life's inevitable ills, is a miserable preparation for it. Let our
preparation be that of the tender-hearted Christian."

CHAPTER V.
VERSES I-14.
CHRIST A FIT PERSON TO BE A PRIEST. HE WAS
DULY CALLED. HE IS A PRIEST AFTER THE
ORDER OF MELCHISEDEC.
For every high priest taken from among men is ordained for men in
things pertaining to God, that he may offer both gifts and sacrifices for
sins: 2 Who can have compassion on the ignorant, and on them that are out
of the way ; for that he himself also is compassed with infirmity.
3 And by reason hereof he ought, as for the people, so also for himself, to
offer for sins.
4 And no man taketh this honour unto himself, but he that is called of
God, as was Aaron.
5 So also Christ glorified not himself to be made a high priest ; but he
that said unto him, Thou art my Son, to day have I begotten thee.
6 As he saith also in another place, Thou art a priest for ever after the
order of Melchisedec.
7 Who in the days of his flesh, when he had offered up prayers and
supplications with strong crying and tears unto him that was able to save
him from death, and was heard in that he feared ;
8 Though he were a Son, yet learned he obedience by the things which
he suffered ;
9 And being made perfect, he became the author of eternal salvation
unto all them that obey him ;
10 Called of God a high priest ofter the order of Melchisedec.
11 Of whom we have many things to say, and hard to be uttered, seeing
ye are dull of hearing.
1 2 For when for the time ye ought to be teachers, ye have need that one
teach you again which be the first principles of the oracles of God ; and are
bec.ome such as have need of milk, and not of strong meat.
13 For every one that useth milk is unskilful in the word of righteousness :
for he is a babe.
14 But strong meat belongeth to them that are of full age, even those who
by reason of use have their senses exercised to discern both good and evil.
(i»3)

1 84 EPISTLE TO [Ch. V, v. I.

ONWARD is the course of the argument respecting the
priesthood of Christ. Although the apostle now and then
turns aside to show the practical use of what is taught, yet
he does not wander from his subject, but soon takes up the thread
of his discourse ; thus :
I . For every high priest taken from among men is ordained for men
in things pertaining to God, that he may offer both gifts and sacri
fices for sins. Peshito : For every high priest, who is from among
men, is established over the things of God, in behalf of men,
that he may present the gift and sacrifice for sin. The other ver
sions remarkably unite in sustaining the authorized version. In
previous parts of this work it has been shown that Christ was the
Son of God, the only begotten of the Father and truly divine ;
and that this was one of the great excellences of his priesthood,
clothing him with glory and honor, investing his priestly acts with
amazing authority and value. It has also been shown that he was
a human being, having a true body and a reasonable soul, that his
entire human nature was capable of being offered and was offered
in sacrifice to God, and that he was afflicted, tried and tempted
that he might be a sympathizing priest and friend. He now adds
some general remarks respecting the nature and design of the
office of high priest in Israel, i. The office of high priest was
filled by one taken from among men. 2. It was not secular, but
religious ; it concerned things pertaining to God. 3. It was an
office, in which one acted in the place and for the good of others ;
it was for men. 4. The high priest among men was not such of
his own motion or act, but he was made, appointed, ordained to his
office. The word is commonly rendered made, though it is once
rendered appoint, and twice ordained. 5. It was an essential
part of the office of a priest that he serve at the altar, offering gifts
and sacrifices. We have the same words in Heb. 8:3; 9:9. All
sacrifices are gifts, as Abel's, Heb. 11:4; but all gifts are not sac
rifices, Matt. 2:11. Strictly speaking, a sacrifice was a living
creature slain as an offering. Its life was destroyed by the act of
worship. A gift might be gold, or silver, or flour, or incense, or
myrrh, or an animal. 6. But the high priest's office always had
reference to the putting away of sins by bloody offerings. One
who had broken no law and incurred no guilt, needed no high
priest to offer a sacrifice for him. Atonement has no place except
in the religion of sinners. 7. Just here appears the utter insuffi
ciency of Jewish sacrifices. They seem to have been confined to
three classes of offences, ceremonial pollution, sins of ignorance
and sins admitting of restitution. But for murder, profaning

Ch. V., vs. 2, 3.] THE HEBREWS. 185
God's name or Sabbath, idolatry, filial impiety, lewdness, covet
ousness, lying, pride, ingratitude, unbelief, vile words, evil thoughts
and such like sins there was no sacrifice appointed under the law.
Therefore when he stood convicted at the bar of his conscience
of the sins of ingratitude, adultery and murder, David said :
"Thou desirest not sacrifice; else would I give it," Ps. 51 : 16.
The blood of an innocent victim could in no sense wash away the
guilt of such offences. But a high priest among men must also
be one,
2. Who can have compassion on the ignorant, and on them that are
out of the way ; for that he himself also is compassed with infirmity.
Peshito : And he can humble himself, and sympathize with the
ignorant and the erring, because he also is clothed with infirmity ;
Stuart : Being able to shew kindness to the ignorant and the erring,
inasmuch as he himself is compassed with infirmity ; Conybeare
and Howson : And is able to bear with the ignorant and erring,
being himself also compassed with infirmity ; Craik : Being able
to deal gently with the ignorant, etc. It is not well to render it
as some, " who sin through ignorance." The preceding verse led
to seven expository remarks. Here are others suggested by this
verse : 8. A high priest among men was expected to be mild,
kind, tender, gentle, pitiful, compassionate. The word rendered
have compassion occurs no where else. Its primary meaning
seems to be that of moderation or self-control, out of which
naturally grew an humble, gentle, compassionate disposition.
Where priests were of an opposite character they were a great
stumbling block. 9. Such high priests dealt gently with the
ignorant and erring, Lev. 4:2; Heb. 9 : 7. Their lips kept
knowledge, and those, who understood not the right way, sought
the law at their mouth, Mai. 2 : 7. The priests sought to recover
those, who had gone astray or were deceived. 10. Where there
was anything becoming in the character of the high priest, his
humility and compassion resulted', from a sense* of his own weak
ness and sinfulness ; for he knew that judged by the very law,
under which he acted, he was himself a sinner needing pardon,
for he was compassed (in Heb. 12:1 compassed about) with such
infirmity as called for pity and pardon from God. From this
arose 11. The necessity of his offering sacrifices for himself:
3. And by reason hereof he ought, as for the people, so also for him
self, to offer for sins. He ought ; Peshito, he is obliged ; Wiclif, he
owith ; Tyndale, Cranmer, Genevan, Conybeare and Howson, he
is bound*; Stuart, he must; Craik, he ought. The word expresses
what is due and of indispensable obligation. Had he offered for
the people and not first for himself, it would have cost him dear

186 EPISTLE TO [Ch. V, vs. 4, 5.
to go into the holy of holies. This brings us to the third great
qualification of our High Priest. We have considered his divinity
and the effects thereof, also his humanity and its effect. We are
now to consider his Call and Appointment to this high office.
4. And no man taketh this honour unto himself, but he that is called
of God, as was Aaron. There is no better rendering of this verse.
The translation conveys the very sense of the original, and in pure
and simple words. Aaron was in the clearest and most distinct
manner called of God to be the high priest. No man ever law
fully doubted his appointment by the will of the , Most High.
And his successors were no less clearly designated by the law of
the priesthood, which was observed in all the generations of Israel
to the fall of Jerusalem, except where turbulent persons obtruded
themselves into the office of priest and were never owned of God.
The call of Aaron and the law of succession are clearly given in
Ex. 28 and onward. Under a former dispensation each man for
himself as Abel, or heads of families for the rest of the household
as Noah, made the sacrificial offerings ; but in Israel one day in
the year the High Priest, embodying, as it were, the whole priest
hood of the nation in his own person, made the offering. The
Aaronic high priest, to a certain extent, was typical of Christ.
His office was strictly religious, for the good of others, much re
lated to the putting away of sin by sacrifice, was divinely insti
tuted, demanded tender compassion to the weak and erring, was
filled by one indubitably called of God, and served " unto the ex
ample and shadow of heavenly things." Among all the types of
the law, which had a shadow of good things to come, there is no
type of our High Priest more convincing and edifying than Aaron
entering into the holy place with the blood of sprinkling, and in
the full attire of his office. But that priesthood was not in all re
spects typical. In holiness Aaron was deficient. He must offer
for his own sins. He had not merely innocent infirmities. Fie
had also those which were sinful. Other points of dissimilarity
will appear as we proceed. But Jesus was called, and so it is
added :
5. So also Christ glorified not himself to be made a high priest ; but
he that said unto him, Thou art my Son, to-day have I begotten thee.
Jesus Christ was no intruder into the office of Priest. From the
time of the first promise in Eden till his work on earth was done
God was continually directing the eye of faith towards the great
Deliverer. The first announcement of the gospel had but few
words, but never were words more pregnant: "The seed of the
woman shall bruise the serpent's head," Gen. 3:15. In due time
we read of the Seed of Abraham, the Shiloh of Jacob, the Star of

Ch. V., v. 5.] THE HEBREWS. 187
Balaam, the Son of David and the Stem of Jesse. In the time of
David he is distinctly announced as a King and the Son of God,
Ps. 2 : 6, 7, and for the first time clearly spoken of as both a King
and a Priest in Ps. no. After that God announces him to the
world in such a style as this : " Behold my servant, whom I up
hold ; mine elect, in whom my soul delighteth ; " " Behold, I have
given him for a witness to the people, a leader and commander to
the people;" Isa. 42 : 1 ; 55:4.. And as Malachi is writing the
last five verses of the Old Testament he utters in God's name the
blessed words : " Unto you that fear my name shall the sun of
righteousness arise with healing in his wings," Mai. 4 : 2. And
when the Son of God was about to come into the world, and to
become a public teacher, the Spirit of prophecy, which had been
withheld for centuries, was again poured out in a remarkable
manner. The first chapter of Matthew and the first and second
chapters of Luke record no less than nine instances of miraculous
communications of God's mind and will to men, and all relating
to Christ. At his incarnation there were such joys among the
angels that heaven could not contain them, and they came down
to earth to sing to the shepherds on the plains of Bethlehem. At
his baptism the Spirit descended like a dove, and lighted upon him ;
and a voice from heaven said, This is my beloved Son, in whom I
am well pleased, Matt. 3 : 16, 17. From that day onward wonder
succeeded wonder until all, who knew these things, if they had
any candor, acknowledged that he was both Lord and Christ, the
Beloved, Chosen of God and Precious. If Jehovah ever desig
nated one to any work or service, he did by many prophecies, by
many wonderful works and by many infallible signs designate Jesus
Christ to be the High Priest of the Christian profession, and did
in every appropriate way call him to that office. Truly he glori
fied not himself, but his Father glorified him in making him a
High Priest. Theophylact, Erasmus, Carpzov, Bengel, Bleek,
Lindsay, and others interpret the words He that said unto him,
Thou art my Son, etc., as meaning God the Father. The proof
of Aaron's call was clear and sufficient. The proof of Christ's call
was as clear and far more abundant. On the words, Thou art my
Son, etc., see above on Heb. 1 : 5, both Exposition and Remarks.
Those very words of Psalm 2 did virtually designate him to his
office ; that is, if they are rightly understood in their connection
with other parts of scripture, they lead us to the safe conclusion
that even then God notified the church that his son should fill all
the offices of the mediator. Calyih : " His generation includes the
priesthood." But this is not all the proof of Christ's divine call to
this great honor. Here is more :

188 EPISTLE TO [Ch. V, v. 6:
6. As he saith also in another place, Thou art a priest for ever after
the order of Melchisedec. The former passage was cited from Ps.
2:7; this is from Ps. 110:4. The terms are very clear and the
testimony direct. In Ps. 2 Jehovah publishes the decree ; in Ps.
110 he binds himself by an oath to the same effect. Paul does not
here mention the oath, but he knew that the people were ac
quainted with it ; and he brings it forward in the right place,
Heb. 7:21. God's purpose cannot be shaken. The oath is irre
vocable. Compare Num. 23 : 19; 1 Sam. 15 : 29. If man's oath is
for confirmation and is an end of all strife, shall not the oath of
God end all debate and uncertainty touching the call of the
Father to his Son to enter upon the office of High Priest, and to
execute it for ever ? In v. 6. three things are specially noticeable :
1. Christ is not spoken of as a high priest like Aaron, one among
many, yet their chief and head ; but as a priest, without others
above or below him, like him who blessed Abraham. 2. His office
is declared to be perpetual — for ever. 3. It is said to be after the
order of Melchisedec. This phrase occurs in five other places in
this epistle, Heb. 5:10; 6:20; 7:11,17,21. In Heb. 7:11 the
apostle says says that Christ was after the order of Melchisedek,
and not after the order of Aaron. The word order occurs also in
Luke 1:2; 1 Cor. 14:40; Col. 2 : 5. The rendering is uniform.
Such language cannot mean that Christ was typified by Melchise
dek and not by Aaron ; for we have already seen that Aaron was
a remarkable type of Christ. In another place in this epistle Paul
speaks of a priest arising after the similitude of Melchisedec, Heb.
7:15; and in Heb. 7 : 3 he says that Melchisedek was made like
untd the Son of God. From these verses it would seem that order
probably means likeness. If by order is meant that one succeeds
another with precisely the same powers and functions, rank and dig
nity, aims and effects, then Christ belonged neither to the order of
Aaron nor to the order of Melchisedek. Christ never slew any
victim, never wore the robes of a priest, never was in the holy
of holies at Jerusalem. When he made his offering, he laid his
entire human nature, soul and body, on the altar, Isa. 53 : 10; Matt.
26:38: John 12:27; Matt. 26:26; Mark 14:22; Luke 22 : 19 ; 1
Cor. 1 1 : 27 ; 1 Pet. 2 : 24. " Neither by the blood of goats and
calves, but by his own blood, he entered in once into the holy
place, having obtained eternal redemption for us," Heb. 9 : 12. Nor
is his intercession carried on any where on earth ; for " Christ is not
entered into the holy places made with hands, which are the fig
ures of the true ; but into heaven itself, now to appear in the
presence of God for us," Heb. 9:24. Neither Melchisedek nor
Aaron offered such a sacrifice, nor made such intercession. Had

Ch. V., v. 7.] THE HEBREWS. 189
they done so, ' then would they not have ceased ' to make offer
ings ? " Because that the worshippers once purged should have had
no more conscience of sins," Heb. 10 : 2. Had their offerings availed
to put away real guilt, there would have been no work left for
Christ to do. Then God would have said, " Their sins and iniqui
ties will I remember no more. Now where remission of these is,
there is no more offering for sin," Heb. 10: 17, 18. Where a priest
hood is perfect, there is no need of another and a better priest
hood. The phrases 'after the order,' and 'after the similitude'
probably mean the same thing. This seems to be generally con
ceded. The likeness is such as to make Melchisedec, even over
and above Aaron, a type of Christ. Aaron shadowed forth our
Saviour, but Melchisedec was a type of Christ in some very im
portant points beyond Aaron. Melchisedec was much more ' like
unto the Son of God' than was Aaron. Gray : " Typical Simil
itude is the apostle's idea." Thus the points essential to the un-
understanding of the terms here used have been explained. The
priesthood of Melchisedec will come up again more than once,
and very fully in the seventh chapter of this epistle. Paul goes
on to speak of Christ,
7. Who in the days of his flesh, when he had offered up prayers and
supplications with strong crying and tears unto him that was able to
save him from death, and was heard in that he feared. The word flesh
has a variety of meanings, each generally quite apparent wherever
the word occurs. See the author's " Commentary on the Epistle
to the Romans," p. 128. Here it means his natural life. Peshito:
" When he was clothed in flesh." Calvin : " The days of his flesh
no one can doubt here mean the present life ; " Duncan : " The
days of our Lord's, flesh are the time of his continuance in this frail
mortal state, from his cradle to his grave." Prayers, commonly so
rendered, but more exactly supplications, as in Acts 1 : 14 ; Eph.
6:18; 1 Tim. 2:1; 5:5. Supplications, found no where else in the
New Testament. The Greek word is derived from the olive-
branch presented by petitioners for mercy, or for favors. The two
words united denote the humblest, and most earnest beseechings.
These were offered with strong crying, literally with mighty out
cry ; and with tears, a word always so rendered. Some suppose
the strong crying is explained by reference to Matt. 26 : 38, 39 ;
27 : 46. These were indeed notable, instances of Christ's earnest
ness • in supplication. On one occasion we read of his shed
ding tears at the grave of, his frend Lazarus, John it : 35. Here
the verb means shedding tears and no more. But in Luke 19:41
it is said he wept over Jerusalem. Here the verb used expresses
not only- the shedding of tears, but every outward manifestation

x9° EPISTLE TO [Ch. V, v. 7.
of distress of mind. The cognate noun is that rendered weeping
in connection with lamentation and great mourning at the slaughter
of the innocents, Matt. 2: 18. Now we have no historical infor
mation of Christ's ever weeping at any other times. Nor do we
know of his uttering strong cries in his addresses to God except
in the cases above cited. But fhese things recorded of him are
mere samples of what occurred in his life. The prophet has fore
told that his visage should be so marred more than any man, and
that he should be a man of sorrows and acquainted with grief, Isa.
52 : 14; 53 : 3. All this was fulfilled in his life. Jesus Christ had
more sorrows than any man that ever lived, and he was greatly
given to prayer, Matt. 14:23; 26:36-39,41,42,44; Luke 5: 16;
6:12; 9:18, 28, 29. See Bennet's Christian Oratory. His life
was a life of communion with God. Some liturgical writers have
called the Messianic and Typical-M.essianic Psalms our Lord's
Prayer-Book. It is certain they abound in strong crying and in
expressions of dolorous grief. They contain the substance of what
often passed in his mind and from his lips. Our Lord himself
gives us a key to his secret thoughts and sorrows, when he says,
" I have a baptism to be baptized with ; and how am I straitened till
it be accomplished !" Luke 12 : 50. Calvin : " By tears and strong
crying the apostle means to express the intensity of his grief; even
as it is quite common to denote things by signs." Christ's tears
and cries were unto him that zvas able to save him from death, and
was heard in that he feared. Now it is a fact that our Lord died.
Nor was his death involuntary. He willingly dismissed his own
spirit. His body lay lifeless and cold in the sepulchre of Joseph.
Friends and foes all agreed that he was dead. It is true that the
scene of suffering before him was at one time so dreadful to his
human nature that he meekly said, " Father, if thou be willing, re
move this cup from me : nevertheless, not my will, but thine, be
done," Luke 22:42. Himself recalled the petition as it escaped
his lips. Another evangelist records that he once said, " Father,
save me from this hour: but for this cause came I to this hour,"
John I2#: 27. And yet another reports him as saying that if he
should escape suffering, " How then shall the scriptures be fulfilled,
that thus it must be ?" Matt. 26 : 54.
So that we are hardly at liberty to believe that by his strong
crying and tears he was beseeching the Father to save him from
temporal death. If that were the sense, he was not answered,
and this verse says he was. It seems natural to compare the
language of this verse with portions of one of the Messianic
Psalms : " Deliver my soul from the sword, my darling from
the power of the dog. Save me from the lion's mouth," Ps.

Ch. V, v. 7-1 . THE HEBREWS. 191
22:20, 21. It is generally and correctly admitted that this is a
prayer of the suffering Messiah for life. In a verse closely sub
sequent he claims that he was heard, " He hath not despised nor
abhorred the affliction of the afflicted ; nor hath he hid his face
from him; but when he cried unto him, he heard," Ps. 22:24;
and yet our Lord was dead and buried. What then is the so
lution of the difficulty ? The best is that given by the Peshito :
" Likewise, when he was clothed in flesh, he presented supplica
tion and entreaty, with intense invocation, and with tears, to
him who was able to resuscitate him from death ; and h,e was
heard." Every scholar knows that the preposition rendered
from is also fitly and often rendered out of. This is the generally
accepted exposition of the verses just cited from Ps. 22, on which
Calvin says : " If it be asked can this be applied to Christ, whom
the Father did not deliver from death, I answer, in one word, that
he was more mightily delivered than if God had prevented him
from falling a victim to death, even as it is a much greater de
liverance to rise again from the dead than to be healed of a
grievous malady." So also on this verse Calvin says : " He ob
tained his desire, that he might come forth victor out of the pains
of death, that he might be sustained by the saving hand of the
Father, that after a short conflict he might gain a glorious triumph
over Satan, sin and hell." Tong : " How was Christ heard ?
Why he was answered by present supports in and under his
agonies, and in being carried well through death, and delivered
from it by a glorious resurrection." Duncan : " Though he
underwent death, yet he was not conquered by it, but came off as
victor." Tait: "The expression rendered from death is, in the
original, out of death. And prayer to be saved out of death is
prayer to be raised from the dead." Guyse : " He was heard, as
to be accepted in his prayer ; and was answered, though not by a
prevention of his sufferings and death themselves ; yet as to the
main intention of his importunate prayer, in the seasonable assist
ances that were afforded him ; in the composure of his human
passions ; in his resurrection and victory over death ; and in his
obtaining all the desired ends of his sufferings." Delitzsch : " God
compassed him with love in the very midst of his mortal agony,
and when under the sense of divine dereliction, and therefore of
divine wrath, and so translated him through dying to a life of
glory. . . The Son was heard, not by deliverance from the neces
sity of dying, but by temporal death being made for him the gate
of paradise, and the cross of shame a ladder to heaven." McLean :
" His being heard and saved from death was by raising him from
the dead, God having loosed the pains of death." In like manner

192 EPISTLE TO [Ch. V., v. 7.
Estius, Baumgarten, Schulz, Macknight and others rest the
weight of the answer our Lord received to his prayer on his resur
rection. Many indeed mention the support and calmness granted
him in his sufferings after he left Gethsemane till he gave up the
Ghost ; but all else would have been in vain and as nothing, if he
had not been raised from the dead and obtained the glory that
should follow such sufferings and humiliation.
Some regard the words him that was able to save from death, as
a circumlocution for the Almighty, God, or his Father. We have
such a use of a phrase for a word in v. 5 above. This figure is
common to many languages. If we admit its use here, it does
not change the interpretation of the substance of the verse.
It is, not safe to follow Clarke when he says : " It is probable
that the apostle refers to something in the agony of our Lord,
which the evangelists have not distinctly marked ;" or Moll, when
he says: " We have here, perhaps, given us a scene of evangelical
history resting upon tradition, which has also found its way even
into the text of some recensions of Luke himself." All such re
marks are uncalled for. It is dangerous to admit them even for a
moment. They are wild, and open a door to endless conjectures.
If interpreters may resort to them, there will be no end of
vagaries. It remains to say a few things in regard to the words rendered
in that he feared. Ethiopic reads : because of his righteousness ;
Wiclif, Rheims, Doway and Coptic render it for his reverence ;
Luther and Coverdale : because he had God in honor ; Tyndale :
because of his godliness; Cranmer: because of his reverence;
Genevan: in that which he feared; Stuart: from that which he
feared ; Conybeare and Howson : because he feared God ; Craik :
from his fear. The grammatical construction of the words autho
rizes the sense given by either of these. 1. Christ's piety and
reverence were infinitely well pleasing to God at the time of his
suffering as they are now. Thus we obtain a good sense. 2.
Fear may mean the agitating emotion of fear. From this our
Lord seems to have been quite delivered before he appeared on*
his trial. Calmer dignity was never displayed on any trying
occasion. 3. Then fear often means the object of fear, that which
is feared. Besides those already cited Chrysostom, Photius,
Oecumenius, Theophylact, Luther, Calov, Flaccius, Olshausen,
Ebrard and others favor the first explanation. Ambrose, Beza,
Grotius, Gerhard, Carpzov, Ernesti, Abresch, Wetstein, Dindorf,
RosenmuUer, Bengel, Whitby, Starr, Kuinoel, Tholuck and others
favor the second ; though the language of some of them would per
haps allow us to put them with Genevan and Stuart in the third class.

Ch. V., v. 8.] THE HEBREWS. 193
The first view is probably to be preferred. The Peshito throws
this clause into the next verse, as we shall see presently. It is gener
ally admitted that verses 7-10 belong to one sentence, as we find
them in the authorized version. Let this be remembered, as we go on.
8. Though he were a Son, yet learned he obedience by the things
which he suffered. Peshito : And though he was a Son, yet, from
the fear and sufferings he 'endured, he learned obedience. A
scholar on examining the Greek text will soon see how a slight
change would lead to such a rendering ; yet it is not followed by
any other version ancient or modern. The sonship here refers to
Christ's filiation with God, on which see above on Heb. 1 : 2, 5.
Whitby would read ' he taught obedience ' meaning to others.
But this rendering is not sustained. No one need be offended at
its being stated that our Saviour learned, or learned obedience.
For 1. So perfect was the hypostatical union of the natures of our
Lord, that what was done or suffered in one nature is spoken of
as done or suffered in his person. It was so perfect that his death
did not dissolve his person, though for the time it broke the tie
which held his soul and body together. 2. The scriptures do not
hesitate to admit that " Jesus increased in wisdom and stature,
and in favor with God and man. The child grew, and waxed
strong in spirit, filled with wisdom : and the grace of God was
upon him," Luke 2 : 40, 52. There is no more mystery in the
growth of the mind and body of the Son of Mary than in the
growth of the son of her cousin Elizabeth, of whom we have men
tion in Luke 1 : 80. If any would see the whole subject handled
with lucidness and ability let him examine Owen on the Spirit,
Book II. Chapters III. and IV. on the " Work of the Holy Spirit,
with respect unto the Head of the New Creation, the Human
Nature of Christ." Indeed our Lord himself declared that thajt
great prophecy in Isa. 61 : 1-3 was fulfilled in him, Luke 4:21.
Such a Learner under such a Teacher must have made amazing
progress in all that was holy, and good, and great. 3. But our
Saviour learned obedience (the word so rendered always has that
meaning in the New Testament). This was every way necessary,
for he was made under the law, not only under its penalty but under
its precept as well. It was predicted of him that he should be a
model of piety according to the standard of God's word : " I de
light to do thy will, O my God ; yea, thy law is within my heart,"
Ps. 40:8. He was subject to his parents, Luke 2: 51. He ful
filled all righteousness, Matt. 3:15. Indeed his obedience is most
clearly declared in the New Testament, Rom. 5 : 19; Phil. 2 : 8.
He learned obedience by the things which he suffered. His obedi
ence had in it every property that could commend it to God. It
13

194 EPISTLE TO [Ch. V, vs. g, io.
was personal, it was in things required of men by the Lord, it was
hearty, it flowed from love, it was rendered in faith, it was to the
whole law, it was life-long, it was rendered under the severest
trials, and under the greatest temptations ; yet in it were no flaws,
no failures, no spots, no blemishes. Omniscient purity approved
it and proclaimed it perfect.
9. And being made perfect, he became the author of eternal salva
tion unto all them that obey him. Perfect, see above on Heb. 2 : 10,
where the same word occurs in reference to the Captain of our
salvation. There was nothing lacking in the character of Christ
as the author of salvation. He was as kind, as gentle, as expe
rienced, as thoroughly acquainted with grief, as familiar with
sorrow and temptation, as any penitent has ever desired, as any
humble man can possibly require. We need no more perfect au
thor of salvation, though it is a difficult work ; though it is much
opposed by bad men and fallen angels ; though those who are to
be saved are in themselves very ignorant, very guilty, very de
praved, very miserable and utterly helpless; yea, though God's
moral character and government are utterly opposed to the salva
tion of such, as they stand naked before God, yet the author of
eternal life has rendered so full and glorious a satisfaction to di
vine justice, and has made arrangements so very honorable to
God's law and authority, that now eternal justice itself calls for
the complete salvation of those who confess their sins and flee to
Jesus for refuge, 1 John 1 : 9. Obey, cognate to obedience in v. 8.
No man, who comes to Christ, shall find him either unable or un
willing to save him, John 6:37; Heb. 7 : 25. The deliverance
wrought by Christ has no limit to its duration — it is eternal. Any
thing short of this would give no abiding comfort, and would be
unworthy of God. Nor is this salvation insufficient in its provi
sions to meet all the wants of those who accept it and embrace its
author. True, neither this nor any other scripture teaches the
universal salvation of the human race ; but this and many other
parts of God's word do unmistakably teach the universal salva
tion of believing sinners — those who obey the gospel. Compare
Mark 16:16; John 3 : 18, 36 ; Acts 2 : 38 ; 16 : 30, 31 ; Rom. 10 : 9.
The word of God as clearly decides that those who by unbelief
reject this salvation, shall have no part in its benefits, John 12 : 48 ;
Acts 13 : 48 ; 2 Thess. 1 : 8, etc. Thus was Christ fully prepared
for his work, and
10. Called of God a high priest after the order of Melchisedec.
Called, not the same word in the Greek as that so rendered in v. 4,
but one signifying accosted, saluted, addressed by name. Wiclif,
clepid of God. The former word expresses vocation ; this, nomi-

Ch. V., vs. 11-14.J THE HEBREWS. 195
nation. That says God called Christ to be a High Priest ; this
says God speaks of him or to him as filling that holy office. The
other terms of the verse have been previously explained. On the
High Priest, see above on Heb. 2:17; 3:1; 4 : 14. On the order
of priesthood, see above on Heb. 5 : 6. The order of Christ's office
was like that of Melchisedec,
11. Of whom we have many things to say, and hard to be uttered,
seeing ye are dull of hearing. Peshito : Now, concerning this person,
Melchisedek, we have much discourse which we might utter ; but
it is difficult to explain it, because ye are infirm in 3'our hearing ;
Doway : Of whom we have great things to say, and hard to be in
telligently uttered ; because you are become weak to hear. Some,
with the Peshito, suppose that whom refers to Melchisedec. Oth
ers, perhaps more safely, make it refer to Christ, who is a priest
after the order of Melchisedec. Hard to be explained or expound
ed would be better than hard to be uttered. The Greek is one
word. He is not speaking of the difficulty of announcing what he
had to say, but of the difficulty of causing those whom he address
ed to apprehend what he might say. The difficulty was not in the
subject intrinsically ; but in the state of mind of those to whom
the epistle is addressed. Gray : " The whole difficulty lay with
the readers, not with the writer. They were so devoted to the
Levitical priesthood and the temple worship, that it was not eas)'
to give them just conceptions of the sacrifice of Christ, or to con
vince them that among men there had ever been a greater priest
than Aaron. Moreover, they were not duly alive to these things,
but were slothful, sluggish, dull of hearing. This verse may be re
garded as determining the point that this epistle was addressed to
some particular body of Christians, with whose state and temper
Paul was well acquainted. He would hardly use such language
of Jewish converts indiscriminately,
12. For when for the time ye ought to be teachers, ye have need that
one teach you again which be the first principles of the oracles of God ;
and are become such as have need of milk, and not of strong meat.
13. For every one that useth milk is unskilful in the word of right
eousness : for he is a babe.
14. But strong meat belongeth to them that are of full age, even
those who by reason of use have their senses exercised to discern both
good and evil. When the American sees the word meat, the first
idea suggested is that of flesh for food. But in the New Testa
ment meat means nourishment, and nothing more. The same
word rendered meat is several times rendered food, Acts 14: 17;
Jas. 2:15. The word here rendered strong means solid in oppo
sition to liquid. Accordingly we read solid food in the Doway,

196 EPISTLE TO [Ch. V., vs. 12-14.
Stuart and Craik at this place. This remark is made here as it
affects the interpretation of all these verses. In v. 12, for the time
means on account of the time, or considering the time, that you
have been acquainted with the gospel. Teachers, in the four
Gospels the Greek word occurs about fifty times and is uniformly
rendered Master; in Acts and the epistles it is always teacher —
in the plural teachers. Here it means persons capable of giving
instruction in the truths of Christianity, even all of them. Instead
of their being such, the first truths of revealed religion had be
come obscured in their minds, First principles, literally the ele
ments or rudiments of the beginning of the oracles of God. We
have no means of knowing what had been the cause or causes of
this sad stagnation among these people. But human nature, if
left without special grace and sound instruction and good dis
cipline, will never make progress in the right direction. A human
being for want of proper care and culture of its physical powers
may at the age of twelve, twenty, or more years be but an over
grown infant, and rickety at that. So was it with these people.
Any- wise minister of the gospel among them would have seen
the necessity of feeding them on milk, and of not giving them
solid food, till they were a little strengthened; for as yet they
were as mere babes, they were so unskilful in the word of right
eousness. In the New Testament we read of the law of right
eousness, the ministration of righteousness, the armor of right
eousness, the fruits of righteousness, the hope of righteousness,
the breastplate of righteousness, and a crown of righteousness ;
but this is the only place where the truth of the scripture is called
the word of righteousness. It well merits the title. Beza, Owen,
L'Enfant, Clarke and others think that phrase specially points to
the doctrine of justification. The Bible uses the term righteous
ness in reference to the ground of a sinner's acceptance, in refer
ence to personal rectitude, etc. Duncan thinks it here means the
righteous and holy word of God. So it is called the word, the
word of God, the word of the Lord, the word of Christ, the word
of truth, the word of his grace, the word of salvation, the word
of reconciliation, the word of life, the word of faith, the word of
wisdom, the word of knowledge, the more sure word, the faithful
word, the engrafted word, the word of the kingdom, but here
only the word of righteousness. It deserves this distinction.
It alone teaches the way of righteousness, in every sense of that
term rightly used.
There is great propriety in comparing God's word to milk and
also to strong meat, or solid' food. It is milk for babes. It is
solid food to those who are skilled in its teachings,. The Bible is

Ch. V., vs. i, 2.] THE HEBREWS. 197
not a primer, and yet it teaches the primary truths of religion.
Afterwards it teaches the deep things of God. " It is a lake along
the shores of which a lamb may wade, and in the middle of which
the elephant may swim." To use the milk is well. It is the best
babes can do. But it is sad to see an old professor, who, for the
want of diligence and liveliness, in the practice and study of scrip
ture, is stumbling at straws, and for the want of sound discrimination
is encompassed with childish difficulties. t Such are ready to be
led into any error that may be plausibly stated. They cannot try
the spirits. They will be apt to call evil good, and good evil.
doctrinal and practical remarks.
1. The office of priest belongs to the work of Mediator between
God and man. If creatures require no mediation in their behalf,
they need no priesthood. The angels have none. But among
men mediation was required ; God and man were separated ; and,
blessed be God, a daysman has been provided.
2. It should abase all human pride and stain all human glory
that under every dispensation of heaven to man, since the fall of
Adam, God has regarded and treated men as sinners, v. 1. Sacri
fices for sins were offered from- the days of righteous Abel to
Moses, from Moses to the coming of Messiah, when the great
sacrifice of Calvary for ever, perfected them that believe. But
without the shedding of blood there has at no time been remission
of sins, or the acceptance of the persons of mere men. Scott :
"Fallen men cannot approach God, except on a 'mercy-seat,'
through a high priest, and by a sacrifice for sin." Therefore noth
ing is more becoming in religious worship than that men should
confess their sins unto God with deep sorrow of heart, and earnest
supplications for grace and mercy. Owen : " It was the entrance
of sin that made the office of the priesthood necessary." So
wicked are all mere men, so guilty and so vile before God, that
no sanctity of office, no holy anointing, no costly vestments, no
long line of priestly ancestors can set aside the necessity of some
proper sacrifice for the sins of the most venerable of mere men,
v. 3. Sins are made black rather than white by being committed
at the altar.
3. Ignorance and error very naturally go together, and are com
monly just cause for blame, and call for atonement, for repentance
and humiliation, v. 2. It is true indeed that ignorance absolutely
invincible cannot be ground of condemnation. But this is not the
ordinary kind of ignorance on religious subjects, and therefore
God expressly ordained that, a sin-offering was to be made for it,

198 EPISTLE TO [Ch. V, vs. 1, 2.
Num. 15 127, 28. Ignorance marks the loss of the image of God,
Col. 3 : 10. It is spoken of in scripture as a punishment for other
sins, Isa. 6: 10; John 12:40. It terribly leads men to other sins,
even idolatry, murder and persecution, Gal. 4:8; 1 Tim. 1 : 13.
Owen : " Our ignorance is our calamity, our sin and an occasipn
of many sins unto us."
4. If the Levitical priest was bound to be compassionate, Christian
ministers surely ought to be no less so. Paul himself set us a no
ble example. Even to the erring Galatians, he writes: " My lit
tle children, of whom I travail in birth again until Christ be form
ed in you," Gal. 4 : 19. And if all Christians are bound as the elect
of God to put on bowels of mercies, kindness, humbleness of
mind, meekness, long-suffering, forbearing one another, and for
giving one another, Col. 3 : 12, 13, much more are those who are
Christ's ministers. On this point the scripture is clear. " The
servant of the Lord must not strive ; but be gentle unto all men,
apt to teach, patient, in meekness instructing those that op
pose themselves ; if God peradventure will give them repentance
to the acknowledging of the truth," 2 Tim. 2 : 24, 25. Severity of
character ill becomes a redeemed sinner whose only hope of sal
vation is in the compassion of God. " Brethren, if a man be over
taken in a fault, ye which are spiritual, restore such an one in the
spirit of meekness, considering thyself, lest thou also be tempted,"
Gal. 6: 1.
5. In all the divine arrangements for an earthly, visible priest
hood made in the family of Aaron there was a constant reference
to the great High Priest of the Christian profession, vs. 1, 2. A.
The Levitical priest must be a man, known to be such, and re
garded as such by the worshippers. So our High Priest, Jesus
Christ, was truly a man, bone of our bone, and flesh of our flesh.
He gave every possible proof of his humanity. So overwhelming
is the evidence that for about fifteen hundred years no considera
ble body of sectaries has ever expressed a doubt on this matter.
Many oppugn his being the Son of God ; none, his being the Son
of man. B, Then the priesthood was instituted for men, i. e. for
their good and in their place. So Jesus Christ acts for others and
to their advantage. He does for men all their cases call for. C. The
priest's office embraced every matter which would belong to one
undertaking mediation. It offered gifts and sacrifices. It declar
ed God's will to the worshipper. It declared men clean or un
clean, guilty or absolved. So he, who has Christ for a High
Priest, needs no other Mediator, needs no more sacrifice for sin,
no clearer absolution than that obtained by faith in the shed blood
of his Saviour. Duncan; "All the advantage of the priesthood

Ch. V., vs. i, 2.] THE HEBREWS. 199
redounds to men, on whose account it is instituted." D. A priest,
acting for the ignorant and erring, was in danger of severity to
wards them, and so it behooved him to be a good man, kind-
hearted, tender, full of compassion ; else his harshness would re
pel worshippers rather than draw them to God. There is no
substitute for tender love and sympathy. So our High Priest is
full of pity. Owen : " The life of our souls is principally maintain
ed upon this compassionateness of our High Priest." Bloomfield :
" Having himself experienced the weaknesses, trials, and tribula
tions of human nature, he can have a fellowrfeeling with his breth
ren who are exposed to the same trials." If any man is ever to be
saved, it must be by amazing mercy, by compassions superhuman
and superangelic. Nothing but grace, infinite love suits the case
of lost men. E. All the priests that God ever appointed were
men full of infirmity. Nor was the High Priest of the Christian
profession an exception. He had hopes and fears, joys and sor
rows, trials and temptations. He knows what it is to be slighted,
insulted, mocked, tormented, crucified, dead and buried. He was
tempted in all points, like as we are. He knows what it is to ex
perience the hidings of his Father's countenance, to walk in
darkness, and have no light.
6. But here the analogy is interrupted, not to the grief but to the
joy of pious souls, by being told that although every Levitical priest
was a sinner and ought to offer sacrifices for his own sins and er
rors, v. 3, yet our Emmanuel was born, lived and died without any
taint of corruption. Never had he any wish but to glorify God,
and bless man. Never did his heart sicken with envy, nor burn
with malice, nor yield to sinful timidity. His holy purposes nev
er changed. He was filled with incomparable excellences.
Guyse: "We may comfortably hope for all seasonable mercy.
and help in our applications to a throne of grace, while we think
of Jesus the Son of God, as appearing there in the character of
our great and sympathizing High Priest." He has never done any
thing to displease God, to weaken his power at the court of heav
en, or to hinder the efficacy of his pleadings in our behalf.
7. If Aaron and his successors- were entitled to love and confi
dence in their offices, and did actually receive much of both, how
much more should we give our entire confidence and our glow
ing love to Christ, vs. 1, 2. Up to his time there had not arisen a
greater than John Baptist. Yet that great prophet admitted that
he was not worthy to unloose the latchet of our High Priest's
shoes. Love to Christ was never excessive. Confidence in him
should greatly abound. The faith of every man should embrace
him and hold him fast. He is Mighty to Sav.e. It ought to in-

200 EPISTLE TO [Ch. V., v. 4, 5, 10.
spire us with humble assurance in approaching the throne of
grace that we there see our own nature exalted to God's right
hand. Manoah's wife said to him, "If the Lord were pleased to
kill us, he would not have received a burnt offering and a meat
offering at our hands, neither would he have shewed us all these
things," Jud. 13 : 23. And if God was meditating the ruin of those
who have believed the gospel, he would never have given us his
Son, nor have raised him from the dead, nor have exalted him at
his own right hand, nor have sent forth such sweet proclamations
of grace and peace.
8. Jesus Christ is High Priest by no usurpation or intrusion ;
but by both the indubitable call and acknowledgment of God, vs.
4, 5, 10; We need not fear to own him as our High Priest, whom
God calls and salutes as such. Jesus did not aspire to it, but God
raised him up to its trials and its glories. He glorified his Son in
this way. " Such undertakings as bring glory to God do glorify
the undertakers." Of all the plans or works whereby the Father,
Son and Holy Ghost are glorified, none is comparable to the
scheme of gospel grace, at the head of which is God the Son. He
has won his way to all his honors and has at every step of his pro
gress pleased him that called him. In his lowest humiliation he
had his Father's approval, and never had cause to doubt, and
never did doubt his Father's love. How important it is that
Christ's call should have been clear and indisputable appears from
the whole tenor of scripture. The great sin of Korah and his com
pany was in attempting to seize upon the office of leader held by
Moses and upon the office of high priest held by Aaron. This
brought awful ruin upon two hundred and fifty men, Num. 16 : 1-35.
See, too, how ill it fared with Uzziah, when he, after a life in
the main exemplary, assumed the functions of the priesthood. The
record is brief and awfully impressive: " But when he was strong,
his heart was lifted up to his destruction: for he transgressed
against the Lord his God, and went into the temple of the Lord
to burn incense upon the altar of incense. And Azariah the priest
went in after him, and with him, fourscore priests of the Lord, that
were valiant men : and they withstood Uzziah the king, and said
unto him, It appertaineth not unto thee, Uzziah, to burn incense
unto the Lord, but to the priests the sons of Aaron, that are con
secrated to burn incense : go out of the sanctuary ; for thou hast
trespassed ; neither shall it be for thine honor from the Lord God.
Then Uzziah was wroth, and had a censer in his hand to burn
incense : and while he was wroth with the priests, the leprosy even
rose up in his forehead before the priests in the house of the Lord,
from beside the incense altar," 2 Chron. 26 : 16-19. That day he

Ch. V, vs. 4, 5, io.] THE HEB RE WS. 201
lost his health, his peace, his honor, and his kingdom — all for his
presumption in this one affair. See also an instructive piece of
history in Neh. 13 : 4-9, where the attempt to make a store-house
for a wicked man out of the chamber of the house of God was
publicly and solemnly condemned. God is a jealous God, and
will be sanctified of all them that draw nigh to him. But Jesus
was no such intruder. O no ! Prophecy had determined that
matter : " Behold the man whose name is The Branch ; and he
shall grow up out of his place, and he shall build the temple of the
Lord : even he shall build the temple of the Lord ; and he shall
bear the glory, and shall sit and rule upon his throne : and he
shall be a priest upon his throne : and the counsel of peace shall
be between them both," Zech. 6 : 12, 13. When on earth our Lord
said, " If I honour myself, my honour is nothing ; it is my Father
that honoureth me," John 8 : 54. So Peter said, " The God of
Abraham, and of Isaac, and of Jacob, the God of our Fathers, hath
glorified his Son Jesus," Acts 3:13. The Lord, he is God. He
calls whom he will. Owen : " It is an act of sovereignty in God,.
to call whom he pleaseth unto his work and especial service, and
eminently so when it is unto any place of honor and dignity in
his house. The more excellent any work of God is, the more ex
press ought our call unto it to be."
9. If the nature and design of priesthood is correctly understood,
it will settle the question that all official priesthood has ceased
from the face of the earth. By once offering himself, Jesus Christ
finished the atonement. All the figures and types were fulfilled
in him. To make any sacrificial offerings now is to deny the com
pleteness of his work, and to pretend to eke out the sacrifice of
Calvary. And it is a very noticeable fact that all men who claim
any part of the office of priest in the church of God are sure to
claim a part in the kingly and prophetical offices of Christ in the
church. . Since Christ finished his work on the cross, the Lord
Christ has designated no class of men as officers in his house under
the title of priests. So remarkably true is this that no man pre
tends to have found the place in the Greek Testament where the
word properly rendered priest is found in such connection. Good
old Bishop White excuses the use of the term priest, as being an
abbreviation of presbyter. If this were the universal understand
ing, the term might be harmless, but would not be scriptural.
The church of Rome (see Doway Bible) does translate the word
for elders in Jas. 5 : 14 by the term priests. But all this is perver
sion. With God's approval, there are in his church below no
altars but human hearts, no sacrifices but those which are spiri
tual, no priests but the royal priesthood of anointed Christians.

202 E PIS TLE TO [Ch. V., vs. 4, 5, 10.
Jesus Christ is a priest forever, and has no successors, and no
helpers, and no vicars. It is an insult to him and a contempt of
his finished work to claim to offer to God an unbloody sacrifice in
the Lord's Supper, or any sacrifice whatever as propitiation.
10. It is therefore manifest that men must accept the great sac
rifice of Calvary, or forever perish. No good intentions, nor pious
endeavors are any substitute for the atonement then made. To
reject that is to defy God's authority and to despise Christ. A
Redeemer slighted is a God insulted and incensed. Any device,
by which the sacrifice of Christ is set aside, must be exceedingly
provoking to God. It declares the incarnation and sufferings of
the Redeemer unnecessary. There is no remission of sin but by
the cross of Christ. To come to God with any gifts or offerings,
while we are yet under a just sentence of wrath, is an act of
haughty defiance or of base contumely. Tait: "A criminal sen
tenced to die may presume to send a present to his sovereign —
but will his sovereign condescend to accept it ? This question is
. easily answered : even the offer would be esteemed an insult. And
shall the great God then accept from us any service, while we lie
under the curse of unforgiven sin ? No : obedience first, and for
giveness afterwards is the order of self-righteous man ; but for
giveness first, and obedience afterwards is the order of the holy
and righteous God. Let us not expect forgiveness then, my
brethren, at the close of a life of well-doing, but let us accept it
now through the blood of Christ our Saviour." Such is the plan
clearly revealed in the Scriptures.
11. If Aaron and Christ were fitly called to their office, ought
not ministers of the gospel to be duly called also? The purest
churches and the best men have always answered this question in
the affirmative. It is true indeed that we have no right now to
expect an extraordinary or miraculous call to the sacred office.
There is indeed a general call addressed to all God's people to
make known in all fit ways the savour of the knowledge of Christ.
" Let him that heareth say, Come." There are as many as five
words in the New Testament rendered preach. Still God has set
in the church divinely authorized teachers of his word. These
must have a special call' to their work. This is ordinarily made
known, 1. By a desire for the work. This seems to be clearly
intimated in the first of the pastoral epistles, " This is a true say
ing, if a man desire the office of a bishop, he desireth a good
work," 1 Tim. 3:1. One can hardly conceive of a more awkward
position than that of him who is m the exercise of sacred func
tions, and has no relish for them. 2. ? Another thing of importance
in a call is a deep and abiding sense of personal weakness and

Ch. V., vs. 4, 5, io.] THE HEB RE WS. 203
unworthiness ; leading one to say as did Paul, " Who is sufficient
for these things?" 2 Cor. 11 : 16. 3. Yet one should have some
comfortable degree of confidence that, weak and unworthy as he
may be, God will sustain him. Jeremiah shuddered at the thought
of being a prophet, but Jehovah said to him : " Say not I am a
child ; for thou shalt go to all that I shall send thee, and whatso
ever I command thee, shalt thou speak. Be not afraid of their
faces, for I am with thee to deliver thee, saith the Lord," Jer. 1 : 7,
8. 4. Another item in a call to the sacred office is a high estimate
of its appropriate duties, pleasures and consolations, leading one
to magnify his office. 5. Moreover the pious, judicious people of
God ordinarily intimate to us their wish and approval of our
entering the ministry. When this is connected with the con
sent of the ecclesiastical authorities and the necessary qualifica
tions for the right performance of our duties, we have in sub
stance the means of knowing the will of God concerning this
matter. 12. As it was a great honor, under the law, to be a priest, so is
it a great honor, under the gospel, to be a minister of Christ. All
the titles given to those that bear this office are intended to com
mend it to our minds. True, the dignity of the ministry does not
consist in any power to act as lords over God's heritage. It is a
very dangerous thing to assert a dominion over the faith and
morals of God's people. Ministers are helpers of the joy of the
saints, 2 Cor. 1 : 24. Never has Christ allowed one of his ministers
to lord it over others, but has positively forbidden it, Matt. 20 : 25
-27. Nor does the gospel ministry invest him who holds it with
any personal worthiness, beyond what he otherwise possesses.
Yet God honors the office with such titles as these, pastors, shep
herds,, overseers, watchmen, ambassadors for Christ, bishops, men
of God and servants of the Lord. Incomparably the best and
highest, office in this world is that of minister of the Lord Jesus
Christ. Owen : " It is a great dignity and honor to be duly called
unto any work, service or office in the house of God. True, this
treasure is in earthen vessels, but the reason of that is that the
excellency of the power may be of God and not of us. When
the Queen of the South visited Solomon, she was so impressed by
a view of the greatness, and happiness of himself and his people
that she pronounced even his servants blessed. How much
more may we pronounce those blessed, whose very .office is the
perfecting of the saints, the declaration of God's mind and will,
who stand in God's stead) who serve the Lord of heaven and
earth and shall shine as the stars forever and ever, Eph. 4: 12 ;
Acts 20 : 17 ; 2 Cor. 5 : 20 ; Dan. 12 : 3. So long as Christ's true

204 EPISTLE TO [Ch. V., vs. 5-7.
ministers confine themselves to the work committed to them, in
sult to them is insult to their Lord, Luke 10 : 16.
13. Christ is above Aaron in honor and in authority. He is a
Son, in a sense in which Aaron was not. Aaron served a short
time, and then was disrobed and went to his account. But
Christ holds his office in perpetuity, vs. 5, 6. If the Jews had
any cause to venerate their chief priest, much more have we
cause to adore and obey the great High Priest of our profession.
Owen: "In all things wherein God hath to do with mankind,
Jesus Christ should have an absolute pre-eminence." The per
petuity of Christ's office of High Priest is clearly set forth by the
words for ever in v. 6. But the same subject must come up here
after and be handled more at length.
14. Some remarks respecting the order of Melchisedec have al
ready been offered. See Exposition of verse 6 above. No further
observations on that subject are here ma'de as Paul himself brings
up the matter fully in the seventh chapter of this epistle. Let us
therefore pass on.
15. The sorrows of our Lord constitute a wonderful theme in
the scriptures, v. 7. The very first prediction respecting him
announced that the. serpent should bruise his heel. As we read
the Messianic Psalms, in particular the 22d, we have a most af
fecting insight into his agonies. He says : " I am poured out
like water, and all my bones are out of joint ; nvy heart is like
wax, it is melted in the midst of my bowels. My strength is
dried up like a potsherd ; and my tongue cleaveth to my jaws ;
and thou hast brought me into the dust of death." These are
mere samples of that remarkable composition. When we read
the 52d and 53d chapters of Isaiah, our conceptions, both of the
extent and the cause of his agonies, are made more clear and de
finite. In reading Zechariah, we find the appalling words:
" Awake, O sword, against my shepherd, and against the man
that is my fellow, saith the Lord of hosts," Zech. 13:7. And
when we see our Lord in his agony in the garden, before his ar
rest, we can but pronounce him at once the greatest and the most
mysterious sufferer, of whom we have ever heard or read. The
medical books tell us of a number of cases of men without cu
taneous diseases sweating blood. But in all such cases, where the
circumstances are fully known, either remorse or despair or both
had come to torment the guilty man before he entered the invis
ible world. But Jesus, who never felt either of these tormenting
influences, was yet in such an agony on a cold night in the open
air, that he sweated, as it were, great drops of blood falling down
to the ground. It was in him a great condescension to become

Ch. V., v. 7-] THE HEBREWS. 205
incarnate, still greater to hunger, and thirst, and want, and bleed,
and die. But when we hear his strong crying and witness his
tears, we are utterly confounded, till we learn that he is treacling
the wine-press of his Father's wrath alone, that he is bearing the
sins of many and suffering the just for the unjust. There is no
doubt that the weight of our Lord's sufferings would have over
whelmed him and swallowed him up, even before he reached the
cross, if he had not been supported by his divine nature, and if
the angel had not been sent to strengthen him. Such amazing woe
ought forever to settle the question of the heinousness and malig
nity of sin. Surely the Judge of all the earth has ever done right
and never exacted more than was due ; and yet it was he that put
our Lord to grief, when he made his soul an offering for sin. He
bore " A weight of woe, more than whole worlds could bear."
Clarke : " Men fear death because of what lies beyond the grave ;
they have sinned, and they are afraid to meet their Judge. Jesus
could have no fear on these grounds ; he was now suffering for
men and he felt as their expiatory victim : and God only can tell,
and perhaps neither men nor angels can conceive how great the
suffering and agony must be, which, in the sight of Infinite Jus
tice, was requisite to make this atonement." Christ's work was
finished. It was complete. Owen : " What is to be done with
God on the account of sin, that it may be expiated and pardoned,
and that the people of God, who have sinned, may be accepted
with him and blessed, is all actually done for them by Jesus Christ,
their High Priest, in the sacrifice for sin, which he offered on their
behalf." Christ's offerings were not without blood, nor without
tears, nor without supplications. Well indeed was it for us that
the Father did not allow that cup to pass from him, else we must
have drunk it to the dregs.
16. These things explain the great difference between the man
ner of Christ's death and that of many of his people. Not a few
of the martyrs have had as great and protracted bodily sufferings
as the Lord seems to have had at his crucifixion. Human malice
could not have made death appear more appalling than in the case
of many of them. Yet multitudes of them have died exulting,
while their Lord was overcome even at the prospect of his suffer
ings. McLean : " Shall we suppose that he was possessed of less
fortitude, patience, and resolution, than many of his followers were,
who have suffered for his sake, and, through his strength, have
been enabled to meet the most cruel deaths with joy and triumph ?
Such a supposition would be equally absurd as it is impious.
There is no accounting for this but by admitting what the scrip
tures constantly affirm, viz., that he suffered as a sacrifice for sin,

206 EPIS TLE TO [Ch. V, vs. 6, 7.
and that the sufferings necessary to expiate and take away the sin
of the world, were, in their nature and degree, peculiar to himself.
There were bitter ingredients in his cup of sufferings for the sins
of men, which none of them can taste in their sufferings for him by
all that man can inflict on their bodies. It was death as the effect
of the wrath of God against sin, that filled his soul with deadly
sorrow, amazement, and fear, and drew from him these prayers,
with strong crying and tears, unto him that was able to save him."
17. We want no better authority or model for our prayers and
supplications than we find in the teachings and example of our
blessed Master, who never came heartlessly to God, but made his
addresses to his Father with strong crying and tears, v. 7. True
prayer renounces all other trusts and comes with a powerful sense
of dependence on God alone. It knows what it asks and it pro
mises what it ought, Hos. 14: 2, 3. All right prayer is offered in
the spirit of gratitude, and engages to render the 'calves of the
lips.' This kind of worship is the incense and the pure offering
that shall be offered to God from the rising of the sun unto the
going down of the same, Mai. 1 : 11. There is no religion with
out prayer. And all prayer must be offered in the name of Christ
and through his great priesthood, John 14:13. It is avast en
couragement to one who knows the utter worthlessness of his own
name to come and plead a name that always stands high in heaven
— a name that is above every name.
18. It is not displeasing to God that we should, with submis
sion of will, pray for deliverance from things which God intends
to inflict upon us, v. 6. Nature may shrink and shudder at the
prospect of terrible sufferings, and faith itself may plead, If it be
possible, let this cup pass from me. Christ never pleased his
Father better than in his conduct in the garden and on the
cross. And yet the cup of suffering was held to his lips till they
were swollen with unheard of grief. Patterson : " God maj' ac
cept a prayer, even when he does not literally grant the thing
asked." Paul asked very earnestly to be delivered from the
thorn in the flesh. God gave him an answer, which Paul himself
esteemed better than the literal granting of his petition, 2 Cor.
12 : 8-10. So true is it that when our prayers are offered in a
right spirit we always get the blessing asked, or something a
great deal better. Our Lord himself was favorably answered,
although his sufferings were not arrested. Himself said : " Father,
I thank thee that thou hast heard me, and I know that thou
hearest me always," John 11:41, 42. Gouge: "If God's
hearing the prayer of Elijah did assure the people that he
was a prophet sent of God, 1 Kings 18 : 36, much more doth

Ch. V., v. 6.] THE HEBREWS. 207
God's hearing Christ show that Christ is a priest ordained of
God. 19. In expounding verse 7 we have seen how God saved his
Son from the power of his own fears, and strengthened him to
behave with consummate calmness during the horrid scenes im
mediately preceding his crucifixion. If we are to understand, as
some think, that he was saved from that which he feared, then the
probability is that he prayed that he might not be swallowed up
of death by his intolerable grief, but be strengthened to endure all
that was before him, Luke 22 : 43. Very strong fear may exist
where there is strong faith. It was not an act of unbelief in Moses
to say, " I exceedingly fear and quake," Heb. 12 : 21. So far from
Christ having a " heart of iron that felt nothing" he was touched
with sorrows and wrung with agonies even beyond anything that
mortals ever suffer.
20. It is a very serious mistake into which some have fallen, that
Christ did not become our High Priest until his ascension to
heaven. Kidd seems to hold this doctrine, " When Christ was taken
from the earth to heaven then did his office of intercessor begin."
Moll asserts the same thing, " Christ is High Priest by virtue of
his suffering of death ; he is a High Priest for ever after the order
of Melchisedec, by virtue of his exaltation upon the throne of
God." This error has been frequently set forth. It was avowed
by Peirce. Guyse argues against it. Whitby pleads for it. He
says, " Christ could not exercise his sacerdotal function till after
death." But all this is unsound. None could acceptably offer
a sacrifice but a priest. This was done upon earth, forty days
before his ascension. And as to his intercession almost the whole
of the 17th chapter of John is taken up in recording his great inter
cessory prayer.
21. What a blessed truth it is that now our persons, our prayers,
our praises and our eucharistic offerings may all be accepted
through our one great High Priest. Calvin : " That the Son of
God hath a common nature with us is so far from lowering his
dignity that it should rather exalt it in our view. For therefore
is he qualified to reconcile God to us because he is man. There
fore, Paul expressly calls him man to prove him a Mediator." If
we need any spiritual benefit, pardon, acceptance, purification or
victory let us come to him boldly, not unbelievingly. It is only
through him that we are "able to comprehend with all saints
what is the breadth, and length, and depth, and height ; and to
know the love of Christ which passeth knowledge," Phil. 4: 18.
It is only through him that Jews and Gentiles have access by one
Spirit unto the Father, Phil. 2:18.

208 EPISTLE TO [Ch. V, vs. 8, 9.
22. How foolish it is in us to affect independence of God and
not submit to his teaching and discipline, when our exemplar and
Saviour learned obedience, v. 8. Why should not we do the same ?
Any thing is good for us, that makes us practically acquainted
with God's word. Duncan: "Afflictions are instructive." The
Captain of our salvation was made perfect through suffering.
Owen : " A practical experience of obedience to God, in some
cases, will cost us dear." But let us not mind that. Paul did
not learn in whatsoever state he was, therewith to be content,
merely by reading or hearing of the duty of contentment ; but
he learned it in the school of experience. He who would well
command must wisely obey. Lindsay : " A great work had been
entrusted to him by his father : one difficulty after another rose
up to oppose him ; unspeakable sufferings were accumulated
upon his head near the close. His heart was overwhelmed with
agony at the prospect, but he never once wavered in his purpose
to obey God. With perfect resignation he met the hour and the
power of darkness, and thus was his obedience tried to the very
uttermost ; and by sore experience he learned what it is to obey ;
how bitter, how trying, when suffering and death lie in the path
of duty." What heightens all this is that he was a Son. He had
no sinful reluctance to do or to suffer God's will ; nor was he
ever unsubmissive to the will of his Father. Oh that we were
like him ! Oh that we may at least by our sufferings learn to
walk in the footsteps of the Redeemer.
23. It is a glorious truth that our Saviour is in every sense perfect,
v. 9. We need no more power or grace or wisdom or strength or
compassion or instruction from example than we find in Christ. No
good man whatever his distresses needs more or desires more when
by faith he lays hold on the Redeemer as revealed in the scripture.
24. Unspeakably beyond any conception ever attached to the
word in regard to temporals is the force of the word salvation
when used in reference to our souls, v. 9. It is deliverance from
sin, from guilt, from wrath, from hell. It brings men out of
darkness into marvellous light. It reconciles God to men and
men to God. It brings a vast revenue of glory to its author and
unsearchable riches to all who embrace it. Gouge : " Christ's
priesthood is the main ground of our salvation. Most of the
profoundest points of our Christian religion must be known for
attaining the knowledge thereof; as the distinction between
Father and Son, and betwixt the two natures of Christ in both
which he was our Priest, — God, for works of authority and
dignity ; man, for works of suffering and serving," etc., etc.
25. It unspeakably "adds to the grandeur of this theme that the

Ch. V., v. 9.] THE HEBREWS. 209
salvation wrought for us is eternal, v. 9. When myriads of ages
shall have rolled away, its freshness will still remain. It will be
ever new and ever glorious. The redeemed will have no appre
hension of any change for the worse.
26. It is now and ever shall be for a rejoicing to saints and
angels that the author of eternal salvation is every way so glorious
and lovely an object, Jesus the Son of God, v. 9. By his blood-
shedding he atoned, by his obedience he merited, by his interces
sion he prevails, by his Spirit he applies, by his sceptre he rules.
Tait : " Salvation is both a present and a future thing. As a pres
ent thing it is the forgiveness of sin, acceptance for ourselves and
our services before the eternal Father, and gracious preservation
by the power of the Holy Ghost, from the subtleties and violence
of the devil. . . But salvation is also a future thing." " God gives
great things here, but are there not greater things yet to come ?
Adoption into God's family is amazing ; but when the last adop
tion, the redemption of the body, shall take place, the saints will
better know what adoption means." Grace — such as God for
Christ's sake now shows to men — is a marvel -indeed, but glory —
grace consummated — will be a source of wonder to all eternity.
And then all this was at such a cost of humiliation, tears, anguish
and blood. Owen: "All that befell the Lord Christ, all that he
did or suffered, was necessary to this end that he might be the
cause of eternal salvation to believers."
27. As a great salvation is provided, it becomes matter of the
liveliest concern to know who shall partake of it. The answer is
given here — those that obey Christ, v. 9. The obedience here
called for is to be prompt, hearty, unconditional. The word used
is the same as where it is said, " A great company of the priests
were obedient to the faith ;" " Ye have obeyed from the heart that
form of doctrine," Acts 6:7; Rom. 6:17. He that believes is
sure to obey, if he believes from the heart. It is a most solemn
question, Have we received the Lord Jesus in all his offices?
Have we followed him as our pattern ? Do we rely on any merits
or atonement but his ? Have we bowed to the sceptre of his au
thority ? Do we give up our minds to his instructions ? Faith
without obedience and obedience without faith are alike vain and
rejected. Whoever truly receives Christ as a Priest accepts him
also as King and as Prophet. It is only those that keep his com
mandments that are his friends. Owen : " Salvation is confined
to believers." McLean : " By them that obey him we are to under
stand those who, from a principle of faith in him, and love to him,
as their Lord and Redeemer, unreservedly keep his sayings and
follow his example."

210 EPISTLE TO [Ch. V.,,vs. 11-12.
28. Human weakness is very great, v. 11, so great that Christ
himself declined to tell us many things which it would have been
delightful for us to know, if we could have sufficiently understood
them, John 3:12. Nevertheless, we may not decline to speak of
many matters, because men may not comprehend them. When a
subject is merely difficult, the right course for a religious teacher
is to admit that fact, explain himself as well as he can, guard his
doctrine against abuse, but hold up the truth as God has revealed
it. Owen : "It is necessary for the ministers of the gospel some
times to insist on the most abstruse and difficult truths that are re
vealed for our edification."
29. It is very bad to be dull of hearing, v. 11. It makes dark
things darker and mysterious things more rnysterious. Such dul-
ness is a sinful infirmity, and as such ought to be prayed against.
Any thing which disqualifies us to use the word of God aright is
of course sinful. Where the heart is simple and upright, the
learner though a babe, will become wiser than his teachers, Ps.
119 ".98-100. We must therefore bring out truths new as well as
old. We must ask God to illuminate the understandings of his
people. It may be profitable to men, to find out their own insuffi-
•ciency, which they can do in no way so well perhaps as bj' discov
ering that God himself has revealed things as though all men of
ordinary understanding would receive them. Such a discipline
tests our humility, docility and patience, and if the test is not too
severe for us, we ourselves shall soon see the benefit ; and if it is
too severe for us, it but shows how we are sunk down in sin and
ignorance. 30. It seems to us wonderful that converted Hebrews who had
enjoyed so long the instructions of the synagogue and the temple,
who had witnessed the great reformation under John Baptist, who
were acquainted with the wonders of the day of Pentecost and
had heard the Apostles and apostolic men expound the things of
religion, should yet at the writing of this epistle have failed to be
intelligent christians, capable, if called thereto, of teaching others
the way of eternal life, v. 12. The Apostle probably does not
mean that they all ought to have been actual preachers and evan
gelists, but that they ought to have been capable of instructing
their families and their neighbors, as opportunity offered, in the
way of eternal life. The word rendered teachers ma)' mean those
that have ability to teach, or those that have the office of teacher,
Rom. 2 : 20; Eph. 4:11.
31. The faithful servant of God must admit that there are first
principles in religion, fundamental truths without which we do not
hold the doctrine of Christ, v. 12. One may not readily be able to

Ch. V., vs. 12-14.] THE HEBREWS. 211
discriminate between essential and non-essential truths, nor can
we ever safely deny that any truth wilfully rejected or abused will
be just ground of condemnation. But if no truth in Christianity
is fundamental, how does our religion differ from that of Hindoo-
ism or Islamism ? And if all revealed truth is fundamental, fhen
who can be saved ? For no mortal man either knows or embraces
all truth. All good men are learning something, as long as they
live and walk with God. The outcry against this distinction is
idle. Paul himself makes.it, 1 Cor. 3 : 10-12. It results from the
very nature of the case. Owen: " God hath in infinite love and
wisdom so disposed of his word, as that there are first principles,
plain and necessaray, laid down in it, to facilitate the instruction
he intended thereby." There are truths clear and plain to honest
minds as soon as stated. There are truths concerning which all
our doubts may not be solved until we reach the heavenly world.
In the meantime let us see to it that our apprehensions of truth be
not mere notions or opinions, but principles. And when we have
settled what are first principles, let us never surrender them. But
every truth in its order, elements first, crowning truths afterwards ;
foundation first, superstructure afterwards.
32. The scripture is excellent. Its teachings are the oracles of
God, vs. 12-14. It fias something for all docile spirits. It does
indeed require candor and humility, prayer and practice, that we
may profit thereby. A wrong state of the heart does as certainly
hinder our profiting by scripture as a wrong state of the stomach
hinders one from deriving strength from wholesome food. Blessed
is he who loves the word of God — loves to read it, to hear it, to
think upon it and to practise it. Owen : " It is an evidence of a
thriving and healthy state of soul to have an appetite unto the
deepest mysteries of the gospel, its most solid doctrines of truth,
and to be able profitably to digest them."
33. The scriptures everywhere call upon us to exercise a sound
discrimination, vs. 12-14. He, who says all is gold that glitters,
will often find his coffers filled with brass instead of the precious
metal. All truths are not alike seasonable to all persons at all
times. He who preaches the gospel to young converts as if they
were old Christians may think he is doing his duty. But he is
far from the right path. It is a blessed thing to be a babe in
Christ, Matt. 18:2, 3. But it "is not a blessed thing to be but a
babe, when we ought to be strong men. It is a.great thing to be
an experienced Christian, thoroughly instructed, well acquainted
with the treachery of our own hearts and well guarded against
the devices of the adversary. If we have not made the progress
we should, let us cry mightily to God, let us plead for enlighten-

212 , EPIS TLE. [Ch. V., vs. 12-14.
ing, let us renounce our prejudices, let us remember that any truth
in religion is more precious than gold. Let us long for maturity
of Christian character and seek to attain unto the stature of a per
fect man in Christ. But let us never deny that one is in Christ if
he .is even a babe and has as yet but little use of his spiritual
senses. Uncharitable and harsh judgments are a dark sign wher
ever found. But let us never be satisfied with a puny Christian
existence. Gouge has a section entitled, " Of the disgrace of old
babes. A young babe is no disgrace, but an old babe is." Comp.
Phil. 3: 13, 14; Eph. 4: 14.
34. Those who teach that the primitive churches, meaning
thereby those founded by the Apostles, were wonderfully pure
compared with modern organizations, do not seem to have stud
ied the scriptures successfully, vs. 12-14. Nor is the case of these
Hebrews solitary. Compare 1 Cor. 3 : 1-3 ; 14 : 20. How were
the churches of Galatia also rent and torn by wild notions sub
verting the fundamental truth of justification by faith ! When has
Christendom of late been disgraced by such scenes at the Lord's
Supper as brought down judgments on the church at Corinth?
If when men speak of the doctrine taught by Christ and his apos
tles, they commend its purity, its freedom from any mixture of
error, all candid men must unite with them. But when it came
to the practice of the truth, poor human nature, just rescued from
Jewish prejudice or from pagan superstitions, displayed its weak
ness and perversity in a manner painful to contemplate.

CHAPTER VI.
VERSES i-io.
WHAT ARE FIRST PRINCIPLES. THE NECESSITY
OF PROGRESS. THE DANGER OF APOSTASY.
PAUL HOPES WELL OF THE HEBREWS.
Therefore leaving the principles of the doctrine of Christ, let us go on
unto- perfection ; not laying again the foundation of repentance from dead
works, and of faith toward God,
2 Of the doctrine of baptisms, and of laying on of hands, and of resurrec
tion of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For it is impossible for those who were once enlightened, and have
tasted of the heavenly gift, and were made partakers of the Holy Ghost,
5 And have tasted the good word of God, and the powers of the world to
come, 6 If they shall fall away, to renew them again unto repentance ; seeing
they crucify to themselves the Son of God afresh, and put him to an open
shame. 7 For the earth which drinketh in the rain that cometh oft upon it, and
bringeth forth herbs meet for them by whom it is dressed, receiveth bless
ing from God :
8 But that which beareth thorns and briers is rejected, and is nigh unto
cursing ; whose end is to be burned.
9 But, beloved, we are persuaded better things of you, and things that
accompany salvation, though we thus speak.
io For God is not unrighteous to forget your work and labour of love,
which ye have shewed toward his name, in that ye have ministered to the
saints, and do minister.
SOME have expressed a doubt whether it would not have
been better to close chapter V. at v. 1 1 and to begin chapter
VI. at v. 12 ; so that what is now v. I of this chapter should
have been v. 4. But the division of the books of scripture into
chapters and verses is generally known to be merely a convenient
device of man. It in no way binds us, either in our reading or
(213)

214 EPISTLE TO [Ch. VI. v. I.
exposition of scripture. Moreover, some think the present divi
sion of these chapters is better than any other yet proposed. At
all events it is easy to show the connection between this and the
preceding context. Paul had there declared that those to whom
he was writing had not properly advanced in the divine life, but
were babes in knowledge and not well established Christians. He
now says :
I. Therefore leaving the principles of the doctrine of Christ, let us
go on unto perfection ; not laying again the foundation of repentance
from dead works, and of faith toward God. There is a variety of
renderings and of interpretations of the words leaving the principles
of the doctrine of Christ. Syriac : Let us leave the word of the
commencement of the Messiah ; Coverdale ; Let us leave the doc-
tryne perta)mynge to the begynnynge of a Christen life ; Tyn
dale : Let us leave the doctryne pertayninge to the beginninge
of a Christen man ; Cranmer : Leaving the doctryne that per-
tayneth to the begynnynge of Christen men ; Genevan : Let us
leave the doctrine perteyning tq the beginning of a Christen man ;
Rheims : Intermitting the word of the beginning of Christ ;
Doway : Leaving the word of the beginning of Christ ; with a
note explaining that it means The first rudiments of the Christian
doctrine; Stuart: Leaving "the first principles of Christian doc
trine ; Conybeare and Howson : Let me leave the rudiments of
the doctrine of Christ ; Craik follows the authorized version,
which, though not literal, is in idiomatic English, and doubtless
gives the sense. The word rendered leaving often means forsak
ing or deserting ; but this cannot be the meaning here. We must
not forget, nor slight, nor let go first principles. We must hide
them in our hearts. Leaving also means passing on, as from one
place to another, so from one matter to another, or dismissing from
present chief attention. This is the meaning here. In any science
he who knows not first principles can make no progress ; while
he, who confines himself to first principles, does in fact consent to
stand still. Let us go on to perfection. Some think the perfection
here demanded is perfection in knowledge only. Others think it
is a call to us to press on to completeness of Christian character in
all respects — knowledge, temper, behaviour, etc. The latter is
the better mode of interpretation. The scriptures know nothing
of a perfection consisting in mere intellectual attainments. All
truth is in order to godliness. In Heb. 5 : 14 the cognate adjective
is rendered of full age. In 1 Cor. 14 : 20 the word is rendered men.
The apostle is urging the Hebrews to manliness- of Christian cha
racter. We have the same word in Eph. 4 : 13 :. " Till we all come
in the unity of the faith, and of the knowledge of the Son of God,

Ch. VI., v. i.] THE HEBREWS. .215
unto a perfect man, unto the measure of the stature of the fulness
of Christ." Surely sound knowledge is a great attainment, and
we must seek after it with diligence and prayer. But he, who
would have the character of a thorough Christian must love and
practise- as well as know the will of God. Tong : " The apostle's
advice is that they would grow up from a state of childhood to
the fulness of the stature of the new man in Christ." Clarke :
" Let us never rest till we are adult Christians ; till we are saved
from all sin, and are filled with the Spirit and power of Christ."
Doddridge : " Let us pursue more eminent degrees of improve
ment in the doctrine of Christ, and more advanced and elevated
knowledge." Guyse : " Let us proceed to discourse of, and to
embrace with holy care and diligence, those great mysteries of
the gospel, that may bring us to more advanced degrees of spirit
ual knowledge." Turner : " Perfection, that is thorough Christian
character, both as to knowledge and godliness." Not laying again
the foundation. He, who spends his life in laying foundations, will
die houseless. The apostle now proceeds to mention six of these
principles, or foundation truths.
The first is that of repentance from dead works. Dead works are
works performed by men dead in trespasses and in sins, without
any life or love in them, wrong often in the matter of them, and
always wrong in the manner and motive of them. Men must turn
away from such works, must abhor them, must cease from them,
and lead a holy life. The word rendered repentance designates
repentance unto life, thorough saving sorrow for sin, and turning
from it. It is so obviously true that he, who has done wrong,
should be sorry for it, that a modern infidel has maintained that
the duty of repentance is taught and sufficiently inculcated by
natural religion. That natural conscience does call on men to be
sorry for wrongs committed is clear, but natural religion does not
tell us what sort of repentance will avail, nor does it present ade
quate considerations to induce godly sorrow for sin. But the doc
trine of repentance was so well explained in Psalms xxxii., li. and
exxxi., and in Jer. 31 : 19 ; Zech. 12:10; 13 : 1, 2, that no Jew, at
all well instructed in the Hebrew Scriptures, could be ignorant
of its nature. When we add that John Baptist, Christ and his
apostles often and earnestly called on men to repent, we can hardly.
suppose that any Hebrew Christian was ignorant of this element
of Christian doctrine and experience.
Another of these first principles is faith toward God. It is im
possible to conceive of any but a heartless, hypocritical profession
of any form of piety, unless it is accompanied with a firm and
abiding belief in the existence, perfections and government of

216 EPISTLE TO [Ch. VI., v. 2.
God. He, that cometh to God, must believe that he is, and that
he is a rewarder of them that diligently seek him, Heb. 11:6.
True faith in God always leads the soul to accept of the Lord
Jesus as he is freely offered in the gospel, and of the Holy Spirit
as the Sanctifier, Comforter and Guide. Faith also respects all
that God has spoken. It practises no eclecticism respecting the
truths of the Bible. It has hearty and real delight in learning, in
doing and in suffering the will of God. It is not dead but opera
tive. Nothing imparts more energy to the soul. The apostle
proceeds to speak
2. Of the doctrine of baptisms, and of laying on of hands, and of the
resurrection of the dead, and of eternal judgment. What does he
mean by the doctrine of baptisms? This question has perplexed
many. The word here rendered baptisms occurs in but three
other places (Mark 7 : 4, 8 ; Heb. 9 : 10) and is in those cases ren
dered washing or washings. In the Ethiopic and Syriac the word
is here put in the singular — baptism. Calvin and Owen place the
first and second clauses of this verse in parentheses. But for this
¦ there is no. good reason. And there are strong objections to^uch
a punctuation. Instead of doctrine of baptisms, some would read
baptisms of doctrine. So Bengel, Michaelis, Winer. The gram
mar would admit such a rendering, but there is nothing gained by
it. Others prefer to read baptisms, doctrine and laying on of
hands. Conybeare and Howson have Baptism, Instruction and
Laying on of hands. The grammar will admit of this also, but the
objections are serious, and it is generally rejected. The doctrine
of baptisms is the best rendering and is approved by Calvin, Beza,
Schlichting, Boehme, Starr, Ebrard, F. S. Sampson, Lindsay, Pat
terson and many others. Owen cannot be followed when he says :
" There were two things peculiar to the gospel, the doctrine of it,
and the extraordinary gifts of the Holy Ghost. Doctrine is com
pared to and called baptism, Deut. 32 : 2. Hence the people were
said to be baptized to Moses, when they were initiated into his
doctrine, 1 Cor. 10: 1, 2. The baptism of John was his doctrine,
Acts 19 : 3. And the baptism of Christ was the doctrine of
Christ, wherewith he was to sprinkle many nations, Isa. 32: 15."
Perhaps the candid reader will judge that not one of the texts
cited proves the positions taken. It is very unusual for Owen so
to use scripture. It seems fanciful.
Why is the word baptisms — plural — and not baptism — singular?
To account for this many things have been said. Bloomfield is so
perplexed on the subject that he sees "no ground on which to
form any decided opinion." Ernesti thinks the plural is put for
the singular. And it is true that we have heavens for heaven, and

Ch. VI., v. 2.] THE HEBREWS. 217
sacrifices for sacrifice, etc., Heb. 4: 14; 9 : 23. Yet the scriptures
clearly teach that in the world of bliss there is but one house, one
city, one country, and that Christ never made but one sacrifice,
John 14:2; 11:13; 13:14; 10:12. Grotius, Braunius and per
haps others think the plural form is used on account of the two
fold nature of baptism, internaland external. But baptism is no more
significant internally or externally than the Lord's Supper, and yet
none of its names are put in the plural. Moreover the apostle ex
pressly informs us that there is one baptism, Eph. 4 : 5. Schleusner
thinks baptisms here regard only the washings under the law. It
is admitted that the Greek word here rendered baptisms does every
where else in the New Testament refer to such washings only. But
Paul certainly never taught that such rites or usages were among
the first principles of the doctrine of Christ, and of those he is now
speaking. Yet Clarke thinks that all the terms in verses 1, 2 be
long to the Levitical law, and are to be explained on that ground.
Gill rejects all such reasons for the plural form as not solid and
sufficiently satisfying, and interprets the word of the divers bap
tisms among the Jews, spoken of in Heb. 9: 10. Schmid, Peirce
and RosenmuUer adopt the same line of remark. The words of
Lindsay are of great weight against this view : " If the apostle
had been writing to Jews who still remained hostile to Christiani
ty, then he might have assured them that their system was merely
a preparation for Christianity, and he might have exhorted them
to go on from the one system to the other ; but he is writing to
men who have already been initiated into Christian doctrine, and
have professed their faith in Christ. Limborch and Dindorf think
there is a probable reference to proselyte baptism in connection
with John's baptism, and Christian baptism. But neither the Old
nor the New Testament ever mentions proselyte baptism, although
tradition and history assign it a place among Jewish usages.
Others suppose that baptisms are spoken of because both John's
baptism and Christian baptism were practised up to this time, the
former where the people were not well instructed as yet in the
gospel. For proof such refer to Acts 19 : 1-6. The baptism here
mentioned occurred more than twenty years after Christ's ascen
sion. The chief weakness in the point here made is that we know
not at what time they received John's baptism. It may have been
many years before their Christian baptism. But there are two
baptisms in the Christian church — one of water, and the other of ¦
the Spirit ; one, emblematical, the other, the thing set forth by the
emblem ; the one, administered by man, the other by the Lord..
The scriptures relied on to sustain this view are Matt. 3:11; Mark
1:8; Luke 3:16; John 3:5; Acts 1:5; 1 1 : 16 ; 1 Cor 12 : 13,.

2i8 EPISTLE TO [Ch. VI., v. 2.
Tong thus explains the doctrine of baptisms as that of " being bap
tized by a minister of Christ with water, in the name of the Father,
and of the Son, and of the Holy Ghost, as the initiating sign or seal
of the covenant of grace ; strongly engaging the person so baptiz
ed to get acquainted with the new covenant; to adhere to it,
and prepare to renew it at the table of the Lord, and sincerely
to regulate himself according to it; and relying upon the truth
and faithfulness of God for the blessings contained in it. And the
doctrine of an inward baptism, that of the Spirit sprinkling the
blood of Christ upon the soul, for justification, and the graces of
the Spirit for sanctification." Pool : " The third fundamental
doctrine in which these Hebrews were initiated was the doctrine of
baptisms ; containing in it the doctrine which baptism teacheth, as
that of the covenant of grace, of which it is a sign and seal, and of
their entering into it, who partake of it, which, as to its duties and
privileges, is sealed and confirmed : and the doctrine in which
baptisms are taught, as that of Christ by water and by the Spirit."
See also on this place Turner, F. S. Sampson, Tait and others.
Water Baptism is still binding, Acts 10 : 47. The baptism of the
Spirit is essential to salvation, John 8 : 14.
If the above is the true and scriptural explanation, we have a
sufficient reason for the word baptisms in the plural without resort
ing to trine immersion, of which we have no evidence that it was
practised in Paul's time, and which was yet but one baptism.
Nor need we resort to the supposition that Paul means to say
that many were baptized, for he is not speaking of the number
but of the doctrine of baptisms. In like manner we drop all
Jewish washings whether prescribed in the law, or enjoined by the
Pharisees ; for none of these were ever treated by the apostles as
among the principles of Christian doctrine.
The fourth foundation truth here stated is the doctrine of laying
on of hands. In scripture the phrase laying hand or hands is used
in three senses very diverse. Sometimes it indicates punishment
or violence, Gen. 22:12; 37:22; Ex. 7:4; Neh. 13:21; Esth.
3 : 6. Sometimes it denotes an act of confession over a victim, to
which guilt is ceremonially or typically transferred, Lev. 3:2, 13 ;
4:24; 16:21. But neither of these pertains to Christian doctrine
here spoken of. And so the laying on of hands in this place
must refer either to an act of blessing, an act of prayer, or an act
of imparting a spiritual gift, Gen. 48:14; Num. 27 : 18 ; Mark
16:18; Acts. 8:18; 1 Tim. 4:14; 5 : 22. Owen is confident that
the laying on of hands in this place refers exclusively to the com
munication of the gifts of the Holy Ghost. With him very much
agree Lindsay, F. S. Sampson, Ebrard, Bloomfield, Dutch Anno-

Ch. VI., v. 2.] THE HEBREWS. 219
tations, Doddridge and McLean. Scott regards the laying on of
hands as pointing to the miraculous gifts thus bestowed, and to
the ordination of church officers. Tong, Patterson, Tait and
Stuart are substantially of the same mind. Turner and Kidd
refer the laying on of hands to the rite of Confirmation, still
maintained in some churches. Indeed the Greek and Roman
churches have exalted it into a sacrament, and some Protestant
churches, which allow Presbyters to administer baptism and the
Lord's supper, restrict the laying on of hands to prelates, thus
making this a greater institution' than either of the two sacra
ments instituted by the Lord. Nor is there any man living, who
by the imposition of hands can communicate either the ordinary
or miraculous gifts of the Holy Ghost, and it is presumption in
any man to claim such a power. The view of Owen as above is,
perhaps, correct. That of Scott and those, who agree with him,
doubtless covers the whole case. It is not safe to go beyond it.
The fifth foundation here given is the doctrine of resurrection of
the dead. The friends of Christianity do not hesitate to admit
that this doctrine is still and in all coming ages of the world will
be vital and essential to those, who would be saved. Hear Paul :
" If there be no resurrection of the dead, then is Christ not risen :
and if Christ be not risen, then is our preaching vain, and your
faith is also vain. Yea, and we are found false witnesses of God,"
etc., 1 Cor. 15 : 13-15. Nor are religious errorists inclined to
regard the doctrine of the resurrection of the dead with any
favor. The Sadducean spirit is still rife in many places. Like
those mentioned by Paul some now contend that the resurrection
is past, 2 Tim. 2 : 18. Among the greatest blessings a good man
can obtain is to know the power of Christ's resurrection, and to
have part in the first resurrection, Phil. 3 : 10, 11; Rev. 20 : 6.
But the Scriptures reveal the resurrection of the just and of the
unjust, Dan. 12:2; John 5:29. The Old Testament informs us
of the resurrection of three persons, while the New Testament
tells us of the resurrection of many, among whom the most illus
trious was our Lord himself. Compare 1 Kings 17 : 22 ; 2 Kings
4 : 32~37; 13:21; Matt. 27 : 52, 53. To deny the resurrection is
infidelity. The sixth foundation of Christian principles is the doctrine of
eternal judgment, called eternal because its decisions will be irre
versible and their effects everlasting. This doctrine was well un
derstood before the flood, Jude 14, 15. David spoke often and
largely of it, Ps. 1:5; 50 : 1-22. Our Lord often spoke of it, and
sometimes at length, Matt. 12:41,42; 25:31-46; Luke 11 131, 32.
His apostles proclaimed the same truth, and with great effect on.

220

EPISTLE TO [Ch. VI., v. 3.

many minds. " We must all appear before the judgment-seat of
Christ; that every one may receive the things done in his body,
according to that he hath done, whether it be good or bad," 2
Cor. 5 : 10.
These six principles underlie the scheme of Christianity. With
out them it were futile, and had never commanded the homage
nor revolutionized the moral sentiments of mankind as it has done.
But let us not suppose that these are all of the first truths of
Christ's religion. They are mere samples of them. There has
arisen a sect, calling themselves the six-article Christians. They
found their creed on these verses and hold that these are the only
essential truths of the gospel. Lindsay : " It might as well be
affirmed, that the foundation of a house is of itself sufficient to
serve for a permanent residence." Paul's judgment was the same.
He did not say that in attaining to these things they had gone far
enough in practice or doctrine. On the contrary he invites them
to go on to perfection, and now adds:
3. And this will we do, if God permit. The first clause is clear
and plain. It expresses a purpose on the part of Paul to do what
in him lay to raise his Hebrews from their present low state of at
tainment to a completeness of Christian character ; but he admits
that neither he nor they cOuld do this as of themselves ; and so he
adds, If God permit. The excellency of the power was with
God. The dependence of good men upon God for grace and
strength to make advances themselves or to be truly and largely
helpful to others in their march to glory is absolute. It ought to
be constantly kept in mind, and adoringly declared. It is a doc
trine set forth in many scriptures, Ps. 37:39590:17; Hos. 14:8;
Rom. 8 : 26 ; 2 Cor. 3:5; Jas. 1 : 17. Nor does this sense of de
pendence either dishearten or discourage good men. Nor is it
enough that we know and feel that of ourselves we can do noth
ing. We ought to say what we feel on this point, Jas. 4:15.
We come now to a portion of this epistle, which has perplexed
and even distressed many. Concerning it several things may be
stated. 1. There is not in the bible any equal portion of scrip
ture more awe-inspiring than verses 4, 5 and 6 of this chapter.
They have made many a man's ears to tingle and his heart to
tremble. Even the lukewarm have been mightily stirred by
them-. What must have been the apostle's apprehensions of the
state of some, to whom he was writing, when he felt called upon
to employ language of so great terror ! Calvin styles it a " dread
ful denunciation." 2. No theory of interpretation yet avowed has
been able to avoid all difficulties in these verses. Candor requires
the admission that there are here things calling for great pa-

Ch. VI., vs. 4-6.] THE HEBREWS. 221
tience and docility that they may be understood. Nor is one pre
served from difficulties by adopting Arminian views of doctrine.
3. This is the most prominent text involved in the old controversy
with the Montanists and Novatians, who maintained that open de
liberate sin after baptism excluded for all coming time the fallen
member from the communion of the visible church on earth ; and
some even went so far as from these verses to maintain that such
sin for ever closed the gates of heaven against the transgressor.
Those, who are familiar with that controversy, will see how easily
and with what terrible power over the hearts of the uninstructed,
men might use and in fact did use these awful words in mainte
nance of their, peculiar views. 4. Sometimes the question has
been asked, Are there any passages of scripture parallel to verses
4-6 of this chapter ? if so, which are they ? In answer it may be
said that not a few expositors regard Heb. 10 : 26-29 as parallel.
This reference is probably as fair as any that has been made.
Another passage of scripture often referred to as nearly parallel
to this is found in 2 Peter 2 : 20-22. In some things it very closely
resembles this. Some regard in the same -way those passages,
which speak of the unpardonable sin, and of the sin unto death —
Matt. 12 : 23-32 ; 1 John 5 : 16. Whether these latter verses are
further parallel to our vs. 4-6 than in the awfulness of the doom
awaiting those, who sin knowingly and malignantly as compared
with other sinners, is not generally agreed. Some also cite as
nearly parallel Gen. 6:3; Pr. 29 : 1. 5. It is fair to deal with this
passage as with others of difficult interpretation, viz. to explain
that which is dark and doubtful by that which is clear and certain.
No rule of exposition is more safe, or less liable to mislead. If
we find any thing beyond doubt settled in God's word, then any
thing which we may afterwards. meet in seeming conflict with that,
which is so clearly revealed, must not be explained in such a man
ner as to contradict it. 6. When to this we add the light gained
by the grammatical construction of the words, and by a view of
the scope and design of the passage as learned from the context,
we have no other means of gaining a clear insight into the true
intent of the author of this solemn portion of God's word. What,
then, is the aim of the apostle in these verses and in the context ?
In the last three verses of the preceding chapter Paul had com
plained that these Hebrews had very imperfect views in religion,
were but babes in knowledge when they ought to be teachers, and
were sadly unskilful in the'word of righteousness. In the first
three verses of this chapter he urges them to rest no longer -on a
few elementary truths, of which he names six, but calls them to
make advances in the gospel, in its true spirit, its gracious princi-

222 EPISTLE TO [Ch. VI., vs. 4-6.
pies and its precious privileges. There were among them some,
who could bear strong meat and were not confined to mere rudi
ments. And the apostle expresses his determination to lead such
and all the teachable among them to better discoveries of the
truth, and to greater enlargement, saying, Let us go on to perfec
tion. His aim then is to urge upon them the necessity of growing
in grace and in the knowledge of Jesus Christ. He seems to say
to them that standing still is courting apostasy, that they must go
forward, else they will decline from Christ. They must cleave to
the whole system of truth and advance in it, or they will relapse
into fatal errors. He, who learns a little of the gospel, and is
pleased with it, but not well enough pleased to press, on to higher
attainments in knowledge, experience and holiness, has such super
ficial views and exercises that beyond a doubt he is in great and
imminent peril. That these verses relate to the danger of total
apostasy is, perhaps, doubted by no one. »Even Clarke says:
" These verses belong to apostates from Christianity : to such as re
ject the whole Christian system, and its Author the Lord Jesus."
7. Some prefer to explain these verses as if they were wholly sup
posititious, and merely stated an imaginary case. Such hold that
the persons described are genuine Christians, true believers. They
regard Paul as merely supposing that if such should apostatize
from Christ they, would perish. And it is true that if men finally
renounce Christ, he will finally reject them. It is only they that hold
fast their confidence, that shall be saved. If men are not faithful
unto death, they shall not receive a crown of life. Without denying
that inspired men do at times suppose certain cases, (Lev. 18:5;
Matt. 1 1 : 20, 21 ; Luke 10 : 13 ; Acts 27 : 31 ; Gal. 3 : 12,) it may be
sufficient to observe that there is no necessity for adopting such a
course of explanation here. 8. Another class of persons, holding
that those here spoken of are the true children of God, do yet
contend that some such have been lost. The terms, in which this
view is expressed, sound both rash and harsh. Thus Clarke says
that one design of these verses is " to show the Hebrews that
apostasy from the highest degree of grace was possible ; and that
those, who were highest in the favor of God, might sin against
him, lose it, and perish everlastingly." But such a statement is
unsupported by scripture. Although this learned writer asserts
elsewhere that such cases have actually occurred, yet neither he
nor any one else has ever been able to name the eminent child of
God, who ever did so apostatize and perish. Then many scrip
tures utterly oppose such teaching, and in a great variety of ways.
The same grace, that was sufficient for Paul, is sufficient for any
one, 2 Cor. 12:9. Our apostle elsewhere says, " the weak brother

Ch. VI., vs. 4-6-] THE HEBREWS. 223
shall be holden up, for God has received him, and is able to make
him stand," Rom. 14 : 3. Indeed he says he is " confident of this
very thing, that he, which hath begun a good work in you, will
perform it unto the day of Jesus Christ," Phil. 1:6. If justifica
tion is irrevocable, the believer cannot perish. That God will
never condemn the soul, that he has redeemed, pardoned, accepted
and renewed is the great truth so irrefragably insisted on by Paul
in Rom. 8:31-39. Our Lord also spake very decidedly on this
subject, John 10 : 27-30. If believers decline from the right ways
of God, there are precious promises of recovery from backsliding,
Ps. 37:23, 24; 89:30-33; Hos. 11:7-10; 14:4. Then there are
promises made to believers respecting an increase of grace, Ps.
84 : 7 ; Isa. 40 : 31 ; 2 Cor. 8:9. In addition to all this we have the
promise of Christ's intercession in behalf of all his people, and
that is always heard, Luke 22 : 31, 32; Heb. 4 : 14-16. Taitalsoad-
duces a large class of texts, proving in another way the certainty
of final salvation to all who believe — such as say that God's peo
ple now have eternal life, John 6 : 47-51, 56 ; 17:3; 1 John 5 : 20.
See also those passages which declare that believers are in Christ
and Christ in them.
If the foregoing remarks are just, there is a way open for a fair
exposition of these verses without in the least impugning any of
the great truths of scripture. The apostle is urging the Hebrews
to make progress, and warning them against a course, which natu
rally leads to apostasy. He proceeds to show that one may go
far in a way that looks promising, and yet not be a genuine Chris
tian, and finally become so vile and so hardened as to be a hope
less castaway. The three verses read thus :
4. For it is impossible for those who were once enlightened, and have
tasted of the heavenly gift, and were made partakers of the Holy Ghost.
5. And hav£ tasted the good word of God, and the powers of the
: world to come,
6. If they shall fall away, to renew them again unto repentance ;
seeing they crucify to themselves the Son of God afresh, and put him to
an open shame. It will be best to take up in order the several
clauses stating what these persons had attained. First, they were
once enlightened. Syriac, who have once descended to. baptism.
Suicer has shown that the word here rendered enlightened was by
some of the early writers on Christianity used both for baptism
and for the instruction, which preceded it. But this is not the
meaning of the word in the New Testament. In Heb. 10 : 32 it is
rendered illuminated ; and in Eph. 1 : 18 we find it in this connec
tion, The eyes of your understanding being enlightened. That the
word expresses no more than man can do is clear from the fact

224

EPISTLE TO [Ch. VL, vs. 4-6.

that Paul uses the same verb in regard to the grace given him to
make all men see, literally, to enlighten all, etc., Eph. 3 : 9. These
people had been enlightened, delivered from the darkness of their
former state, made to see many of the truths of the gospel. In all
ages men are found who attain thus much, without any improve
ment of moral character, certainly without any saving change of
heart. Compare John 9:39-41; 1 Cor. 13:2,8. They had also
tasted of 'the heavenly gift. The word tasted vie met in Heb. 2:9.
Whenever applied to death, as it is in several cases, it is used in
the sense of actually dying. But when the word is applied to
other matters, it often signifies a very small participation. Thus,
" They gave him vinegar to drink mingled with gall: and when
he had tasted thereof, he would not drink," Matt. 27 : 34. " I say
unto you, None of those men which were bidden shall taste of my
supper," Luke 14 : 24. " When the ruler of the feast had tasted
the water that was made wine," etc., John 2 : 9. The heavenly gift.
It is not certain what is here meant by gift. There are two places
where the same word is commonly supposed to refer to Christ,
John 4: 10 ; 2 Cor. 9:15. But of this some are in doubt. Several
times this word is undoubtedly applied to the Holy Ghost, Acts
2:38; 8:20; 10:45; 11:17. A reason for supposing it here re
fers to Christ is that this is the only word among these five clauses
which can be construed as having Christ in view ; and it would
seem as if in this connection something should be said of him.
Some, however, prefer to regard the word as equivalent to kind
ness or benefit. From John 4:10 Lindsay argues that it means
the knowledge of the truth, which is the gift of God. Tillotson
regards the gift of God as the remission of sin, and cites Rom. 5 :
15-18 in proof. Others yet think that faith is the gift of God here
spoken of. And were made partakers of the Holy Ghost. The
work of the Holy Spirit is either extraordinary or ordinary. His
extraordinary or miraculous power may be felt without any saving
change of heart. Both Balaam and King Saul were very bad
men, yet prophesied. Balaam was the man whose eyes were
open, Num. 24: 3. See 1 Sam. 10 : 6. Compare Matt. 7 : 21-23 "> x
Cor. 13:1, 2. To work a miracle does not prove a man regenerate.
Miraculous gifts greatly abounded in the days of the apostles.
Many had them. The ordinary work of the Holy Ghost is either
special or common. His special influence renews the soul, and
conforms it to God. His common operations quicken the con
science, awaken concern, and alarm, make men act as Felix,
Agrippa, Simon Magus and Demas behaved, and often cause men
for a while to be mightily moved by divine things. They may be
almost Christians.

Ch. VI., v. 5-] THE HEBREWS. 225
The fourth effect on these men is thus described — And have tast
ed the good word of God. On the word tasted see above on v. 4.
These persons had some sense of the excellence of scripture. It
may have been as strong as that of Herod, who when he had
heard John, did many things, and heard him gladly, Mark 6 : 20.
Or like the stony ground hearers, " who when they have heard
the word, immediately receive it with gladness ; and have no root
in themselves and so endure but for a time," Mark 4: 16, 17.
See also the parallel passage in Matt. 13:20,21. It is marvel
lous that all men are not deeply moved and affected with the
kind, beautiful and wonderful things of scripture. It is not won
derful that a few are so affected with them as to seem to be
nigh unto the kingdom of heaven. This was specially true
when men beheld the miracles or powers of the world to come.
On the word powers see above on Heb. 2 : 4, where it is ren
dered miracles. He that is to come was one of the titles given
to Messiah. In Heb. 2 : 5 the world to come, as we have seen,
pretty certainly means the gospel church, the Christian dispen
sation. If that is the right view in Heb. 2 : 5, much more is it
the right interpretation here. The doubt there arose from the
word rendered world being oikoumene. But here we have aion
— the age to come. This is a better explanation than that of
some, who by the powers of the world to come understand
those powerful motives which are drawn from the doctrine of
a future state of rewards and punishments. These five par
ticulars are all that Paul mentions as indicating the religious
state of those, who afterwards became apostates. No one thing
is stated in their favor, but such as may belong to unregenerate
hearts. The strongest clause is that which relates to the Holy
Spirit ; but that same blessed agent wrought on the hearts of the
wicked antediluvians, Gen. 6:3; and he has wrought miracles on
and by men, who never were soundly converted, as we must
admit. But the scriptures use in other places language indicative of as
great effects on men's minds, hearts and lives as any in this chap
ter, and yet we know that in many such cases there was no saving
change of heart. Is not humility a necessary and excellent part
of piety? And did not God himself say, Seest thou Ahab how he
humbleth himself? 1 Ki. 21 : 20. Is not delight in good preaching
one feature of a pious soul ? Yet read Ezekiel 33:31,32, and see how
well the wicked of that day behaved when that mighty prophet
declared the truth ; and how they praised their preacher ; but yet
could not be induced to live in holiness. See also Rom. 2: 17-20,
and many parallel passages of scripture. The persons described
15

226 EPISTLE TO [Ch. VI., v. 6.
in Heb. 6 : 4, 5 were greatly affected, knew much, felt much, and
perhaps, like Herod, did much. But they did not do enough.
They did not close in with Christ on gospel terms. They did not
submit themselves to the righteousness of God. The best they did
in fruitfulness was to bring forth thorns and briers, v. 8. They
were satisfied with past attainments. They stood still and so were
in danger of apostasy. Lindsay : " It is not with listless steps we
are to advance : it is not with torpid minds we are to study the
sacred oracles. . . We must make constant advancement, we must
explore every subject which the word of God brings under our
notice." Our apostle says that if those, who have been thus enlightened
and thus affected, shall fall away; it is impossible to renew them again
to repentance. By repentance is to be understood a saving change
of heart. The word rendered impossible has caused some diversi
ty. Some have endeavored to soften it by rendering it difficult
But it asserts an absolute impossibility. No word could more
certainly do so. See Matt. 19:26; Mark 10:21; Luke 18:27;
Heb. 6:18; Heb. 10 : 4 ; 1 1 : 6. It teaches that it cannot be done,
Rom. 8 : 3. The impossibility arises from the inflexible determi
nation of God concerning such cases as are here under considera
tion. Theophylact explains it as describing a case which causes
just despair. God has power sufficient to reclaim any wanderer,
but he cannot deny himself. It is impossible for him to lie, and he
has said that certain classes of men cannot be brought to repen
tance. " The law of the Lord is perfect, converting the soul ; the
testimony of the Lord is sure, making wise the simple," Ps. 19 : 7.
But these men have rejected the whole word of God in its true
meaning, setting aside all, the truths of saving efficacy. The Spirit
of God is almighty, but they have finally and forever grieved him
away. He might have brought them to a right state of mind, but
they have forever quenched his light and his warmth in their
souls. The blood of Jesus Christ cleanseth from all sin. There is
no limit to its efficacy wherever applied. But these men utterly
and scornfully reject him and his atonement: " They crucify to
themselves the Son of God afresh, and put him to an open shame."
There are no means left to lead them to a right temper. The only
agent of conversion they have rejected. They have refused to
look to the Lamb of God, who alone can take away sin. And they
have done all this intelligently, deliberately, malignantly, scorn
fully—in the very temper of the Jews, who crucified the Saviour,
and delighted to see every indignity and ignominy heaped upon
him. Such men know nothing, except what they know naturally
as brute beasts, or what they know diabolically as the children of

Ch. VI., vs. 7, 8.] THE HEBREWS. 227
the Wicked One. " They are raging -waves of the sea, foaming
out their own shame ; wandering stars, to whom is reserved the
blackness of darkness forever," Jude 13. They have gone so far
from the religious world that they feel not its attractions. They
have receded so far from all that is good, and wise, and holy, that
gravitation turns the other way, and irresistibly carries them to
hell. Such is the act of falling away, and such are its dire effects.
The conversion of men in this state of mind is out of the ques
tion — a contradiction. Men, intelligently identified in feeling
with the murderers of Christ, are as surely lost as the Lord Jesus
is the only Saviour.
The apostle now proceeds to say that the difference between
true believers and such apostates is as great as that between a fruit
ful and a barren soil — so that none need be surprised at- what he
had said.
7. For the earth which drinketh in the rain that cometh oft upon it,
and bringeth forth herbs meet for them by whom it is dressed, receiveth
blessing from God ;
8. But that zvhich beareth thorns and briers is rejected, and is nigh
unto cursing; whose end is to be burned. Here is a clear declaration
that they, who improve the means of grace, advance in the knowl
edge of God, and glorify God by bringing forth much fruit, shall'
go from strength to strength, and shall abundantly prosper. God
will compass them with favor as with a shield, and they shall be
strong and shall do exploits. The Lord will help them and that
right early. He will gird them with might by his Spirit in the
inner man. He will crown them with immortal honor and im
mortal bliss. But they, who have the gospel, are pleased with the
blessings it proposes to confer, see a beauty and taste a sweetness
in its provisions, are sensible of the power with which it is attested,
are in fact on the verge of 'the kingdom of heaven, but at length
yield to the power of temptation, and go backward from the
Almighty, and renounce all share in God's word, all trust in his
Son, and all the joys of his Spirit, shall surely fall under God's
irrevocable displeasure. The curse is sealed on such. In both of
these verses a form of utterance common to exceedingly earnest
speaking and writing is employed, the mind of the writer being so
fully occupied with the main matter, that his similitude is almost
dropped, as impetuously he rushes on to encourage one class and
to warn the other. Lindsay : " The concluding words have a pre
ponderating reference to the main subject, and are less applicable
to the figure than the rest of the verse." Some, however, suppose
that the reference is to the destruction of the fertility of the land
in the plain of Sodom, and find as they think an explanation in

228 EPISTLE TO [Ch. VI, vs. 9, 10.
Deut. 29 : 23, " The whole land thereof is brimstone, and salt, and
burning, that it is not sown, nor beareth, nor any grass groweth
therein, like the overthrow of Sodom, and Gomorrah, Admah, and
Zeboim, which the Lord overthrew in his anger and in his wrath."
If this view be taken, then the figure is carried to its natural con
clusion. One kind of land receives blessing; the other is nigh
unto cursing. Some think the meaning is one parcel is blessed, and
so becomes fruitful, according to that phrase in Gen. 27 : 27 ;
the other is cursed, and so is barren, But this is hardly the drift
of the apostle's remark. Some think that the blessing is fruitful
ness itself, and that the curse is barrenness itself. But it is evident
that the blessing follows the fruitfulness, and the cursing follows
the barrenness. Admitting this to be the sense, the similitude is
very much expended in the productiveness of the one sort, and in
the unfruitfulness of the other ; and in rational and accountable
beings, such results meet with appropriate rewards and punish
ments. F. S. Sampson, however, thinks that the ground must be
taken for that which grows upon it ; and that the men, who finally
yield the fruits of a sinful life, are, at some unexpected hour, utterly
destroyed ; in order that their evil fruits may not be propagated
farther. Compare 2 Cor. 9 : 6, 10 ; 1 Tim, 5:18; 2 Tim. 2 : 6.
9. But, beloved, we are persuaded better things of you, and things
that accompany salvation, though we thus speak. A parallel passage
is found in Rom. 15 : 14, 15. Guyse's paraphrase is long, but
seems to give the full import of the verse : " But to the better part
of you, my dear Brethren, whom I look upon and love, as beloved
of God, and as sincere believers^ I am very confident, that ye are
favored with much more excellent blessings, than the apostates be
fore mentioned ever have been partakers of; and that your end
shall be better than theirs, as ye are enriched with the blessings
of special grace, in the renovation of your nature, the forgiveness
of sins, justification and adoption, with other distinguishing bene
fits, that contain in them, stand connected with, and shall certainly
issue in the eternal salvation of your souls ; though for your
caution, and for the terror of false professors, I have spoken so
freely of the danger of apostatizing from the profession of Christ,
after an enjoyment of such high privileges, as have been conferred
upon them, according to what has been said about them." But
better things here spoken of are things better than apostates ever
attained ; better than the tenor of the apostle's remarks in this
context would lead us to think of; things that invariably " accom
pany salvation."
10. For God is not unrighteous to forget your work and labour of
love, which ye have shewed toward his name, in that ye have ministered

Ch. VI., v. io.] THE HEBREWS. 229
to the saints, and do minister. Some have undertaken to show that
the word rendered unrighteous means unkind ; but it cannot be
shown that it ever has that meaning. Indeed it has been proven
by many that the above rendering is the fair and true one. Some
indeed render it unjust, but unjust and unrighteous have precisely
the same meaning. The gifts of God to his people, who are in
Christ, are in full accordance with righteousness. One of Presi
dent Edwards' best treatises is the History of Redemption. It
rests upon Isa. 51:8, and supposes that there and in some
other places righteousness means faithfulness. However that
may be it certainly includes it. But the scriptures use both
terms. " He is faithful and just to forgive us our sins, and to
cleanse us from all . unrighteousness." God is just when he justi
fies the ungodly, Rom. 3:26; 1 John 1 :g. Every perfection of
God, his justice not excepted, is pledged to effect the salvation of
his people. Redemption was begun in mercy, has been carried
on in mercy, and shall be crowned in mercy, but not at the ex
pense of justice. God will never, he can never forget the least
service of love and faith done to one of his humblest servants,
Matt. 10:42; 25:31-40. The scripture has put this matter be
yond all doubt. In days of persecution the service here well de
nominated ministering to the saints was of the greatest necessity
and usefulness. The obligation to attend to it was indispensable.
Greatly do inspired writers commend it. See Acts 15:25,26;
Rom. 16:3,4; 2 Tim. 1: 17. The word for ministering is that,
which expresses the work of a deacon, but it is also used to ex
press any good work of ministry, especially to the poor or
afflicted. Some editions omit the word we render labor. That
does not materially affect the sense. But it is well retained.
Compare 1 Thess. 1:3.
. doctrinal and practical remarks..
1. If professed Christians are babes, as all are at their first con
version, let Christian ministers and friends faithfully labor with
them to carry them on to maturity, v. 1. The first part of this
chapter is a sequent of the last part of the previous chapter. If
men are dull they must be urged to increase their pace. The
Apostle of the circumcision well cries " As new born babes desire
the sincere milk of the word that ye may grow thereby," 1 Pet.
2 : 2.' Moll : " The goal of Christian development is perfection."
As medicine is given for increase of health, so instruction and
reproof are administered for the increase of grace and stability.
Let all who are charged with the spiritual interests of others be

230

EPISTLE TO [Ch. VI, v. i.

diligent and untiring, watchful and unsparing in their endeavors
for their spiritual good.
2. There is a doctrine of Christ distinct from all others, v. I.
Revealed religion is indeed based upon the truths of natural re-
lig'ion ; but the latter, of themselves, have no saving power. It is
the peculiar doctrines of the gospel which renew and cleanse the
soul and fit it for heaven. Dickson : " The doctrine of Christ is
the sum of religion. He that hath learned Christ well, hath learned
all." 3. The doctrine of Christ is based on principles, v. 1. Take
these away and the fabric of our hopes falls into ruin. Some
indeed err by seeking for nothing but first principles. Such
should remember that " the realm of truth is very wide. We
must not, therefore, stand still, but go on to perfection." One
of the best methods of making good and safe progress is to prac
tise all we learn. This was the Saviour's method distinctly
pointed out, Jno. 7: 17. No wise master builder is careless of
the nature of the truths on which he rears his structure, Luke
6 : 48 ; 1 Cor. 3 : 10. " They are bad Christians, or rather they
are no Christians, who know not the ground of the Christian
religion." 4. There is an order in Christian doctrine, v. 1. It is 'not all
foundation. Something must be reared thereupon. No man
finds accommodation in the foundation of his house.
5. There is a life corresponding to the right embracing of
Christ's doctrine, v. 1. All truths are powerless for good unless
reduced to practice. The axioms and postulates of geometry,
though essential to the successful study of that science, of them
selves make no man proficient therein. All the rules of arithmetic
may be committed to memory ; but, if not practised, they will
make no one skilful in the science of numbers. " Life and doc
trine have in Christianity a very noteworthy reciprocal influ
ence." 6. We ought to seek completeness in all the parts of Christian
character, v. 1. Calvin: "As the foundation is laid for the sake
of the house ; he who having first built that, proceeds not upward
to the superstructure, wearies himself with fond and unprofitable
labor. In short, like as he must begin with the foundation, so
should the exertions of the master builder press onward to rear
ing the house. Similar is the method of becoming Christians:
for we are, as it were, founded in the rudiments; but immedi
ately they should be followed by higher doctrine, to complete the
edifice." This doctrine is much insisted on by the apostle to the
Gentiles and the apostle to the circumcision, Eph. 4:15: Phil. 3 :

Ch. VI, v. I.] THE HEBREWS. 231
16 ; 1 Pet. 2 : 2 ; 2 Pet. 3:18. Dickson : " There are two parts of
Christian doctrine. When people have learned the principles,
their teachers must advance them further towards perfection."
7. It is well often to inquire whether our works are dead works,
v. 1. Have they in them any thing of the life of faith, of the
warmth of love, of the self-renunciation of true humility, giving to
God all the glory ? If our motives in our course of life are chiefly
drawn from the principles of natural religion, our works are dead.
If the love of Christ does not constrain us, it matters little what
else constrains us. How can men, who are themselves dead in
trespasses and sins, perform works pleasing to God ? Hofmann :
" Every act or course of action in which is not inherent a life from
God is a dead work." The dead cannot perform the acts of the liv
ing. All such acts Peter styles our " old sins," 2 Pet. 1 : 9. Com
pare Heb. 9 : 14. Dead works are sins, however splendid they
may be in the eyes of men. Dickson : " It is a main point of the
catechism to believe that; all our works before repentance and
conversion are but dead works."
8. We all ought to institute a solemn inquiry respecting the na
ture of our repentance, v. 1. Have we truly turned from dead
works ? Are we fully satisfied that thorough, heartfelt repentance
is necessary unto sal,vation. Under every dispensation of his
grace to man God has declared that it is essential. Mere regrets
at the evil fruits of our misconduct are not enough. Have we
that godly sorrow which worketh repentance not to be repented
of? Have we died unto sin ? Are we alive unto God ? The re
pentance God will own is no mere working up of the natural
affections. It is a special gift and grant from God, Acts 5:31; 1 1 :
18. When repentance humbles the soul, abases pride, makes men
blush as well as weep, creates self-abhorrence for past misdeeds,
and produces a change of life corresponding thereto, and all from
a view of Christ crucified, we may know it is of the right sort.
Flavel : " Repentance is the tear which stands in the eye of faith
as it is lifted up to behold Christ crucified." Augustine : " Then
do we truly repent of the sins which we have committed when we
do not .again commit the sins of which we have repented." Re
pentance unto fife is not a superficial emotion. causing one like
king Saul or Judas to> cry, " I have sinned ;" but it is a deep, soul-
moving affection, which makes men say like David, " I have sin
ned against the Lord." It abhors all sin, however secret or gain
ful, or small it may be esteemed.
9. Nor can we be too careful to see that our faith toward God
is unfeigned, and altogether such as is fit to lie at the foundation
of Christian character, v. 1. True faith toward God rests not in

232 EPISTLE TO [CH. VI, v. 2.
the mere belief of the divine existence, perfections and govern
ment. It embraces that class of truths peculiar to the gospel.
The Saviour himself cried, " Ye believe in God, believe also in
me," Jno. 14:1. And in the same connection he clearly teaches
that living faith in the Redeemer is the only soverign cure for
heart trouble. The greatest engagements God ever made to man
respected his Son : the greatest offers he ever made to man are
through his Son ; the greatest blessings he ever confers on man
are by his Son. No marvel, therefore, that whole books of scrip
ture were written that men " might believe on the name of the
Son of God ; that they might know that they have eternal life,.
and that they may believe on the name of the Son of God," 1 Jno.
5:13. " He that befieveth on him is not condemned : but he that
believeth not is condemned already."
10. True repentance and genuine faith always go together. They
must be preached together. They must be experienced together.
They are distinct, but not separate from each other. Faith is not
repentance. Repentance is not faith. Both are gifts of God. And
they twain are as essential to Christian character, as the heart and
lungs are essential to the animal life of man. None can tell which
is the more important, for both are vital and essential. The want
of either is death. Therefore the question, which comes first,
faith or repentance ? is not a profitable interrogatory. William
Tennent was right when he said, " I care not which comes first, so
they come." Such an inquiry is uncalled for. It is a pity that
many serious persons " are perplexed with the idea that repent
ance and faith is some condition of mercy, which they are to per
form before obtaining it. Or, to vary the error, they imagine that
repentance for sin gives the right and title to believe in Christ for
salvation !" Both faith and repentance are necessary to salvation.
Blessed is he, who truly mourns for sin, and truly believes in
Jesus. 11. Let no man despise any ordinance of God, though it be an
outward sign of an inward grace, and not grace itself; and a seal
of spiritual blessings, and not itself such a blessing, v. 2. There
is ground of fear that not a few do slight water baptism in their own
case or in that of their infant offspring, v. 2. It is admitted that
many foolishly suppose baptism a saving ordinance, or essential
to salvation, thus going, to the other extreme. Simon Magus was
duly baptized, and,yet continued in the bond of iniquity and in
the gall of bitterness, The penitent thief was not baptized, and
yet was w|th Christ in glory on the day of his crucifixion. It can
hardly be deniqd that many, who talk much of baptism and the
Lord's Supper, do make but little of faith, justice, mercy and the

Ch. VI, v. 2.] THE HEBREWS. 233
love of God. And it is quite possible to talk much of the baptism
of the Spirit, and yet have not the fruit of the Spirit, as delineated
by Paul in Gal. 5 : 22, 23. It is not talking, but possessing the
graces of the Spirit, that marks one fit for heaven. Baptism is to
be but once administered. It is a great mercy that God has had
pity on our dulness, and has aided our poor faith by instructing
us in heavenly things in both the sacraments through our senses.
12. If modern pretenders would give to us the proof of their
ghostly power, which the apostles gave of their being commis
sioned of God to bestow miraculous gifts, then their claims would
not be absurd and ridiculous, as they often are. Let any of them
by the laying on of hands impart the Holy Ghost in the powers
displayed of old, and no good man will despise their authority, v. 2.
Compare Acts 8 : 15-18 ; 19 : 6. Until they can do this, the utmost
that can be modestly claimed is that the imposition of hands in
the admission of members to a church is but a decent mode of
making a public profession of Christ's religion. If no more than
this was claimed, all would agree that pastors might lay their
hands on the head of any one, and invoke on him a divine bless
ing. Nor is there any objection whatever to the laying on of
hands in the ordination of church officers. The usage is decent,
ancient and scriptural, Acts 6:6; 1 Tim. 4:16; 5:22. Many
parents in aiding their children in private devotion lay their hands
upon them when they pray with them ; and though they cannot
with the authority of the Master bless them, Mark 10: 16; yet
they may in humility and faith invoke a blessing upon them.
13. Come what may, we must maintain the doctrine of the
resurrection of the dead. To surrender this is to give up the
citadel of Christian truth. If wre deny the resurrection, how can
we have hope toward God? Acts 24: 15. The argument of the
apostle in 1 Cor. 15 ; 13-20, ought to quiet all doubts on this sub
ject. Duncan : " The resurrection was of the greatest conse
quence to be taught the young Christians, because much opposed
by the Sadducees at this time, who, Upon the account of this doc
trine, were the inveterate enemies of Christianity." Owen : " The
doctrine of the resurrection is a fundamental principle of the gos
pel, the faith whereof is indispensably necessary unto the obedi
ence and consolation of all that profess it. And ministers, of the
gospel ought to dwell greatly on the consideration of it, as it is
represented in its terror and glory, that they may be excited and
stirred up to deal effectually with the souls of men."
14. All who admit the resurrection of the just and of the unjust
do also allow a day of judgment, v. 2. That day will surely come,
not for the purpose of giving God information respecting the char-

234

EPISTLE TO [Ch. VI, vs. 2, 3.

acter of his creatures; but for the purpose of vindicating the
rectitude of his holy and excellent government in all his dealings
with men and angels, and of vindicating the characters of his
people from the aspersions of wicked men in all ages. In that
great day he will not only show the wickedness of all the hard
speeches which ungodly sinners have spoken against him, Jude 15 ;
but he will also bring forth the righteousness of his people as the
light, and their judgment as the noonday, Ps. 37 : 6. The visible
Judge will be the Man Christ Jesus in his glory, Acts 17 : 31. It
is called eternal judgment because its awards will be eternal and
irrevocable. We should all fear, and tremble, and adore, and pre
pare to meet our God. One of the Christian Fathers said that he
seemed continually to hear the cry, Awake ye dead, and come to
judgment. The Apostle Peter made a like use of this great doc
trine, 2 Pet.3 : 11-14.
15. It is very right to form good resolutions, v. 3. Joshua and
David and the prodigal son and Paul and all pious men have set
us the example. But then our purposes should be formed in hum
ble dependence on divine aid, and in entire submission to the
divine will. He who resolves nothing will do nothing. Tomg :
" Right resolution is very necessary in order to progress and pro
ficiency in religion ; and that resolution is right which is not only
made in the sincerity of our hearts, but in an humble dependence
upon God, for strength, for assistance and righteousness, for ac
ceptance, and for time and opportunity." And in the forming of
good resolutions of a public nature, pastors ought to take the lead
and set a good example ; for they were ordained for the perfect
ing of the saints and for the edifying of the body of Christ, Eph.
4:11, 12.
16. Our dependence on God is absolute, v. 3. We are not suffi
cient as of ourselves to think anything. In all our ways we must
acknowledge him if we desire him to direct our paths, Prov. 3 : 16.
The author of this epistle has elsewhere also set us a good exam
ple in this behalf, Acts 18:21; 1 Cor. 4 : 19. Dickson : " He who
is busied in the most necessary part of God's service, must do it with
submission to God, to be stopped in the midst of his work and cut
short, yea and that in the midst of a meditated speech, if it so
please God." Many a faithful minister has died in the pulpit ; and
many others on their way to fill their appointments. Probably
more than half the religious ' books and tracts which have been
begun have been left unfinished by their authors. " A man's heart
deviseth his way : but the Lord directeth his steps," Prov. 16 : 9.
17. Are you a real Christian ? Have your attainments and dis
coveries and emotions and habits in any respect looked more like

Ch. VI, vs. 4-6J THE HEBREWS. 23S
sincere piety than those of men, who never were born again, nev
er did love God supremely, never were conformed to his whole
law ? vs. 4, 5. Is you heart like the good ground, which receives
the precious seed, and the rain, and the dew, and makes ample re
turns to him who tills it ? Are you a fruitful Christian ? Re
member that reprobate silver often has the king's image and su
perscription upon it. Many things glitter besides gold. We must
not only know, but know experimentally the truths of God. They
must go into the depths of our nature, making us solemn, humble,
penitent, practical followers of the Lamb.
18. The only safety in Christian life is in progress. To stand
still is impossible. To go backward is easy and perillous. If the
crop does not grow, it dies out. Onward and upward must be
our watchwords. This whole section urges advancement. Many
scriptures call on us to go forward, and many assure us that God's
people do advance, 2 Cor. 4 : 16; Col. 3 : 10. Doddridge : " It is
by continual care to improve in the truths of the gospel, that we
shall most happily escape the, danger, the dreadful danger of apos
tasy, to which we may otherwise be exposed." The history of
fatal apostasies is brief but full of warning. Professors first lose
ardor in their onward course, then begin to decline, then godly
jealousy by degrees dies out, then carnal security begins to lull
the soul into stupqr, then into indifference, then into actual sin but
without arousing conscience to do her full office. Tait : " It is,
as if Paul had said, I exhort you not to stand still, but to advance.
For there is great fear of those who stand still, that they will lose
the ground which they have, gained, and fall away altogether."
19. There is a line we may not pass, and yet be brought into the
favor of God, vs. 4-6. What that line in any given case is, it may
not be often given to mortals, to say. But there is a limit to man's
evil ways and to God's forbearance. The reason why some sinners
cannot be saved is not because there is not sufficient merit in the
Redeemer. If men wpuld believe on him they should be saved.
But some have finally and forever rejected the Holy Spirit, who is
the sole author of all good in the heart of man. If the Spirit shall no
more strive with man, the delugeof wrath will soon overtake him.
In his blessed word, God has forever ;settied it that ¦" without holi
ness no man shall see the Lord-" And when the Holy Spirit is
forever quenched in the heart, salvation is impossible. There is
no case, recorded of, any one ever returning to God in a penitent
spirit as of his own motion and strength. , Sails will not carry a
vessel forward if the wind does, not blow ; neither will any human
exertions save the soul without divine influence. , Moll: "We
may imagine a man reaching a state of abandonment and moral

236 EPISTLE TO . [Ch. VI, v. 6.
corruption from which no deliverance is possible, and which draws
after itself inevitably eternal damnation. All endeavors to banish
this' thought from our passage do violence to the words." How
professors of religion may come into this sad state, or into any state
of alienation is explained by the beloved disciple : " They went out
from us, but they were not of us ; for if they had been of us, they
would no doubt have continued with us : but they went out, that
they might be made manifest that they were not all of us," i John
2 : 19.
20. All sin is a departure from right and from God ; and yet all
sin is not apostasy.' We must not confound things which are dis
tinguishable. No one contends that sins of ignorance or of infir
mity are apostasy. The ignorant may widely err as did Saul of
Tarsus in his persecutions; but he obtained mercy, 1 Tim. 1 : 13.
The weak in faith and grace may often miss the mark ; but they
shall not therefore be castaways, Rom. 14 : 1-4. To sin against
light and knowledge is indeed an aggravation of any iniquity, Jas.
4: 17. But every sin against much light and knowledge is not
apostasy, else Peter had not been saved. Through fear, an im
pulse of passion, or sudden surprisal, very well instructed persons
may sadly err from the right way. Apostasy is a deliberate act.
Tertullian : " The apostate doth weigh Christ and his service
against Satan and the world, and doth give the latter the prefer
ence, and pronounceth Satan the victor." Apostasy is also an
intelligent act. Apostates have known the way of life, and turned
from the holy commandment. It is also an act expressive of pre
vailing enmity against God and holiness. Calvin : " Falling away
is twofold : one particular, the other universal. He that hath
offended in any one kind, or even in more ways than one, hath
fallen from the standing of a Christian man ; and thus, all sins are
so many falls. But the apostle is not here arguing about theft, or
false swearing, or murder, or drunkenness, or adultery ; but he
refers to a universal defection from the gospel, where the sinner
offends not God in some one particular, but altogether abandons
his grace. . . It is renouncing God entirely." Scott : " Knowl
edge, gifts, convictions and very strong impressions n\ust precede ;
or an apostasy of this kind cannot take place : great obstinacy
and malignity must follow, before we are warranted to conclude it
fatal or final." Those mentioned in Matt. 12:31; Mark 3 : 29, as
having sinned beyond repentance or forgiveness had never pro
fessed obedience to Christ. They stood off and scornfully, and
intelligently rejected the Lord Jesus, and that contrary to the
settled principles which they had received respecting the evidences
of a divine revelation. But the persons spoken of in this section

Ch. VI, v. 7.] THE HEBREWS. 237
had professedly received the Christian religion. The former were
enemies without, the latter were enemies within. The position
of men as to professed membership in the church does not neces
sarily determine the character of their sin against God. The
only security against the most dreadful apostasy is found in the
intercession of Christ, in the grace of God and in the unfailing
promises of Jehovah, Luke 22 : 32 ; 2 Cor. 12:9; Jer. 32 : 40.
The Lord is able and he alone is able to preserve our whole spirit
and soul and body blameless unto the coming of our Lord Jesus
Christ. Gray : " We sometimes hear Christians, in their prayers,
confessing that they have ' crucified the Son of God afresh and
put him to an open shame ' — ' that they have trodden under foot
the Son of God, and counted the blood of the covenant with
which he was sanctified an unholy thing,' We may not charge
such persons with any error in idea ; but their expressions are in
the highest degree improper : for, they confess a sin, which no
Christian, at any period of his life, ever committed ; nay, one
which no professor of Christianity has committed."
21. It therefore becomes a grave and practical question : Is our
fruit unto holiness ? v. 7. Do we bring forth much fruit, and so
prove that we are Christ's disciples? John 15 : 8. Surely God's
husbandry ought not to be like the fallow ground of the wicked,
or the wilderness of this world, 1 Cor. 3 : 9. There ought to be a
great difference between the temple of Dagon and the temple of
Jehovah. If professed believers think, and feel, and speak, and
act like men of the world, they are men of the world ; and, at
any moment, their overt acts may evince the fact that they are
wholly unrenewed. Whatever men's hopes or professions may
be, these can be no substitute for the purity and piety which the
word of God demands. And he, whose heart has been truly
engaged to the gospel of Christ and to the Lord Jesus, will not
' contentedly remain at a low degree of religious knowledge and
in a languid state of religious affection.' Everywhere the scrip
tures call on God's people to be up and doing, lively and active,
pressing on, running, fighting the good fight, laying hold of
eternal life. Utter barrenness is a sure sign of apostasy and ruin.
The barren fig tree was cursed, not because it had bitter figs, but
because it had no figs. Owen : " Where God grants means, there
he expects fruit." If we were not blind, we would admit this
truth and act accordingly. All who have so rich a blessing as the
pure Gospel may well be held accountable for unparalleled privi
leges, for ' whilst the gospel is preached unto men they are under
their great trial for eternity.' If they do right, they receive bless
ing -from the Lord — a blessing not the less rich because wholly

238 EPISTLE TO [Ch. VI, vs. 4-8.
gracious. Were the inheritance through any kind of merit on
our part, our hopes must instantly perish. One of the universal
laws running through the whole government of the world is this :
To him that hath shall be given and he shall have abundantly.
Whatever we have, which is worth having, is the free gift of God,
whether it be in time or in eternity. It was right that after the
Lord had dealt so bountifully towards his vineyard, that he should
expect something better than wild grapes, Isa. 5 : 1-7. The doom
of unfruitful professors is never in the scriptures expressed in
mild terms. They are nigh unto cursing. Their end is to be
burned. They are to be miserably destroyed. Briers and thorns
fill the unproductive land. Patterson : " O let us not trifle with
religious professions, with religious privileges, with religious
attainments, with religious experience ; and let him that thinketh
he standeth take heed lest he fall," 1 Cor. 10 : 12. The axe is now
laid at the root of the tree, Matt. 3 : 10. Dreadful has been the
doom and the suffering of places and people, that once had the
gospel, and abused it, or rejected it.
22. This section clearly shows that men may go far, very far,
and yet not be Christians. Dickson : " There are some converts,
external from the world to the church, who yet stick in their
naturals, and are not in the sense of sin, fled unto Christ for re
fuge, nor converted from nature to saving grace." Every age
produces such cases of religious profession. The Bible is the
most charming book of history, poetry, proverb, parable, promise,
prophecy and doctrine, that' the world has ever seen. The won
der is that all men do not study and admire its sacred pages. But
admiration of a glorious scheme of doctrine does not prove that
one loves it. So the worship of the gospel" is simple, reasonable,
dignified, elevating. " There are no songs comparable to the
songs of Zion." No teachings lead human thoughts so near to
the throne of God as the teachings of scripture. But a sense of
the sublime is very different from humble piety. A man may
know a great deal, may understand many mysteries, be able to
show others the way of life, may even preach eloquently, and yet
never apprehend Christ by faith. It is therefore a clear and
solemn duty, binding on all professors of Christ's religion, to see
to it that they build upon the rock and not upon the sand. One
of the darkest signs in the character of many members of the
church is their marked aversion to habits of self-examination.
Some do seem to forget that the righteous are scarcely saved, 1
Pet. 4:18. One's standing in the judgment of charity may be
excellent. But how is it in the judgment of truth— truth as omni
scient purity will apply it to men's character ? The decisions of

Ch. VI., v. 9.] THE HEBREWS. 239
the last day will not vary from the judgments God forms of human
character on earth. Though every sin is not apostasy, yet it is a
step towards apostasy if God shall allow it to go on until it is
finished. 23. It is therefore a duty of all who have the care of souls to be
faithful, and warn men of their danger ; not to heal slightly the
hurt of God's people, nor to daub with untempered mortar the
tottering wall of false hopes, nor to cry Peace, peace, when there
•is no peace, Jer. 6 : 14 ; Ezek. 13:10-15. Nor should men be of
fended at the fidelity of their spiritual guides, nor cry out against
them, even if they be sons of thunder, and cry aloud and spare not.
What conspiracies were formed against Moses, and Jeremiah, and
Christ, and Paul, because they would hold back nothing demanded
by the good of the people whom they addressed. Of the weeping
prophet, of the great Apostle to the Gentiles, and of the Master
himself, it was severally said, He is mad, Jer. 29 : 26 ; Acts 26 : 24 ;
John 10:20. This is a favorite mode of assault on God's faithful
servants. Often their commission is denied, and they are accused
of all malevolent plans and plots against the welfare of society, and
even of the state, Jer. 37 : 13 ; Amos 7:10; Luke 23:2; Acts 6:11.
24. Yet nothing should lead ministers to the use of harsh lan
guage ;¦ but on the contrary, they should be kind and loving, v. 9.
Even here Paul styles the Hebrews Beloved, and the Lord himself
saluted Judas, by the name, Friend, thus expressing, not his con
fidence in the friendship of the traitor, but the sincerity of his own
good-will towards him, Matt. 26: 50. Paul sets us a like example
in other places, Rom. 15:14; Gal. 4:12. We may judge our
selves with very considerable severity, and yet not go too far, but
our danger is in judging others. Where men are really good 'men,
the more charitable judgment is commonly nearest the truth. In
needful severity, let there be no needless severity. Dickson :
" The preacher may threaten fearfully those of whom he hath good
hopes : yet with prudency, lest he harm them." Lindsay : " The
apostle has now uttered some tremendous truths, which, like thun
derbolts, were fitted to alarm, to terrify, to appal. His object,
however, is not to drive the Hebrews to despair, but through
salutary fear to rouse them to effort." The word rendered Be
loved is found nowhere else in this Epistle, and Delitzsch remarks,
that " if it was to be used only once, there was no other place
where its introduction could be more necessary or effective."
25. There is salvation, v. 9. That is a glorious fact often de
clared in the scriptures.
26. " There are things that do certainly and infallibly accom
pany salvation ; things that are never separated from salvation ;

24o EPISTLE. [Ch. VI, vs. 9, 10.
things that show one to be in a state of salvation ; things that will
issue in eternal salvation," v. 9. What those things are, the
scriptures declare with sufficient clearness. Some of them have
already been stated in the exposition of this section. If you would
know them all, search the scriptures.
27. God's righteousness and faithfulness open a sure door of
hope to all humble, penitent souls, who love the ways of the up
right, v. 10. " God's grace, pity, mercy, truth, power, wisdom
and righteousness are all props to our faith." There is not in the
divine nature an attribute, the right understanding of which is not
suited to give consolation to the believer.
28. In loving his people, we love God and prove our love to
God, v. 10. Owen : " Faith, if it be a living faith, will be a work
ing faith. . . The great trial of our love consists in our regard to
the saints that are in distress. . . Nothing shall be lost that is
done for God or in obedience to him."
29. It is a great reproach to many modern churches and profes
sors that they abound so little in ministering to the saints, v. 10.
Read the epistles and see how it was, Rom. 16 : 12 ; 1 Thess. 1:352
Tim. 1 : i&and parallel places. It is to the reproach of Christians
that they have by their negligence, as it were, driven the world to
the formation of beneficial societies. Calvin : " There is nothing
we are more prone to than weariness in well-doing." Our acts of
kindness should extend to all men as we have opportunity, espe
cially to them of the household of faith, Gal. 6 : 10. If any lack
encouragement to a duty so reasonable and so necessary, it is be
cause he is ignorant of the scriptures, or has not faith to believe
the promises therein contained.

CHAPTER VI.
VERSES 11-20.
FURTHER CALL TO PROGRESS. CASE OF ABRAHAM.
GOD'S OATH TO HIM AND TO US. HOPE. CHRIST
OUR FORERUNNER AND PRIEST.
ii. And we desire that every one of you do shew the same diligence to the
full assurance of hope unto the end :
12 That ye be not slothful, but followers of them who through faith and
patience inherit the promises.
13 For when God made promise to Abraham, because he could swear by
no greater, he sware by himself,
14 Saying, Surely blessing I will bless thee, and multiplying I will multiply
thee. 15 And so, after he had patiently endured, he obtained the promise.
16 For. men verily swear by the greater: and an oath for confirmation is
to them an end of all strife.
17 Wherein God, willing more abundantly to shew unto the heirs of prom
ise the immutability of his counsel, confirmed it by an oath :
18 That by two immutable things, in which it was impossible for God to
lie, we might have a strong consolation, who have fled for refuge to lay hold
upon the hope set before us :
19 Which hope we have as an anchor of the soul, both sure and steadfast,
and which entereth into that within the vail ;
20 Whither the forerunner is for us entered, even Jesus, made a high
priest for ever after the order of Melchisedec.
HAVING warned the Hebrews of the danger and ruin of
apostasy, and assured them of his affectionate interest in
them, the apostle waxes warm, his heart being enlarged,
and he continues :
11. Andzve desire that every one of you do shew the same diligence
to the full assurance of hope unto the end. Peshito: And we desire,
that each one of you may show this same activity, for the comple
tion of your hope, even to the end. Instead of diligence, Wiclif
has bisynesse ; Rheims and Doway, carefulness ; other versions,
16 Ch»)

242 . EPISTLE TO [Ch. VI, vs. 12-14.
diligence ; Sampson, zeal. There is no better rendering than
diligence. The diligence called for was the same, which thej- had
showed in their works of love in helping their suffering brethren,
and commended in v. 10; but he calls on them to give it a new di
rection — towards assurance. They were living in perillous times.
Jewish prejudice ran high. Some apostasies had actually occurred.
There was danger of others. He calls on them to be on their
guard and to use diligently the means of establishing them
selves in the truth and practice of the gospel. Full assurance,
one word, found in the New Testament four time's, Col. 2:2;
1 Thess. 1:5; Heb. 10:22 and here, • commonly rendered as
here, once assurance. The Syriac has completion; Arabic, per
suasion ; ¦ Vulgate, accomplishment ; Wiclif, fillynge ; Coverdale,
Tyndale and Cranmer, stablysshynge ; Genevan, full persuasion ;
Coirybeare and Howson, full possession ; Stuart and Craik, full
assurance. Any of these renderings is good. The best is full
assurance. It is literal, and has long been in use, and is perhaps
better understood than the others. The end is the termina
tion of life or of the Christian warfare, though Calvin thinks it
means perfection. Paul continues his exhortation :
12. That ye be not slothful, but followers of them who through faith
and patience inherit the promises. Instead of be not slothful, Peshi
to, Tyndale, Coverdale, Cranmer, Genevan have faint not ; Wiclif,
be not made slow. The adjective rendered slothful is found but
twice in the New Testament, here, and in Heb. 5:11, where it is
rendered dull. Followers, imitators, uniformly having the same
meaning in the New Testament, 1 Cor. 4: 16; 11 : 1 ; Eph. 5:1;
1 Thess. 1:6; 2 : 14 ; 1 Pet. 3:13. The imitation called for is not
a miserable mimicry, but a hearty and thorough performance of
the duties, of which so good an example has been set for us. The
faith and patience were the trust and constancy exhibited by those,
who had gone before. They had inherited, or come into full pos
session of the promises, that is of the things promised. So the
word is several times used, Luke 24:49; Acts 1:4; Heb. 11 : 13,
17, 31 ; 2 Pet. 3 : 4. Lindsay : " Without a doubt, actual blessings
enjoyed after death are here described."
13. For when God made promise to Abraham, because he could swear
by no greater, he szvare by himself,
14. Saying, Surely blessing I will bless thee, and multiplying I will
multiply thee. God's promise to Abraham was an engagement
pledging the divine veracity in the fullest sense. The passage of
scripture referred to is that found in Gen. 22: 16, 17. The gra
cious engagement was made on occasion of the offering up of Isaac,
and near the close of Abraham's life, as the record shows. It was

Ch. VI, vs. 15, 16.] THE HEB RE WS. 243
an enlargement and confirmation of the covenant before formed
with the Father of believers, Gen. 12:2; 15:4; 17:1-8. This
promise and oath therefore had no reference to the birth of Isaac,
for he was now a young man, nor to the sparing of his life, for that
was already done ; but must relate to spiritual blessings — his rich
inheritance after this life and by the mediation of Christ. As
Abraham was held in great esteem by all pious Hebrews, any in
struction drawn from his life, example or experience was likely to
be very impressive. So Paul reminds them that they were not
called to any trials or delays, but such as their great ancestor en
dured. If they were called to the exercise of faith and patience,
so was he. From the giving of the above promise till its manifest
fulfilment, was a long time, during which he had need of long pa
tience. God said he would greatly bless and multiply the seed of
Abraham. Abraham believed all that God had spoken ; and yet
during his lifetime on earth there seemed to be but little done to
wards fulfilling the promise. Yet in Paul's day any one could see
far more fully than Abraham, when alive, had seen the wonderful
largeness of the blessings thus engaged. But salvation and eternal
life through faith in the promised seed were the great blessings
promised to Abraham ; and he believed God, and waited, and had
patience, and all came out right. The reason given for God's
swearing by himself is very satisfactory. Swearing is an act of
worship, and may not be by any but God ; and an oath by him is
of the most solemn nature. Lindsay: " If he had sworn by the
heavens and by the earth, then, as a writer in the Talmud ob
serves, the obligation of the oath would have ceased with the dis
solution of the world." The form of the Greek is taken from the
Septuagint, and that from the Hebrew. The use of the participles
blessing and multiplying is designed, not so much to give assur
ance of the fulfilling of the promise, as to enlarge our conceptions
of the blessing promised.
15. And so, after he had patiently endured, he obtained the promise.
The patience required was long, but it was rewarded at last. He
received the promise, that is, he received the fulfilment of the
promise. God kept his word, and made good his oath to the letter
and in the spirit of it.
16. For men verily swear by the greater .< and an oath for confirma
tion is to them an end of all strife. The meaning is that when men
swear they swear by a superior; but in swearing by himself God
sware by the greatest of beings. He could not have sworn by any
. but himself, without weakening the strength of his oath. And if
among men an oath terminates contention, and confirms promises
and covenants, much more ought the oath, of God to put an end to

244

EPISTLE TO [Ch. VI, vs. 17, 1 8.

all doubt and uncertainty in our minds respecting the infallible
fulfilment of all he has engaged to do.
17. Wherein God, willing more abundantly to show unto the heirs of
promise the immutability of his counsel, confirmed it by an oath :¦
18. That by two immutable things, in which it was impossible for
God to lie, we might have a strong consolation, who have fled for refuge
to lay hold upon the hope set before us. Wherein is perhaps the most
difficult word to interpret in these verses. Peshito, Theophylact,
Erasmus, Grotius and Tholuck, have Therefore; Robinson,
Bloomfield, Conybeare and Howson much the same, Wherefore ;
Wiclif and Bretschneider, In which thing; Tyndale, Cranmer and
Genevan, So ; Coverdale, But. ; Duncan, For which cause ; Turner,
In which respect; Stuart, in like manner; Doway, Rheims and
Craik, Wherein. The words thus rendered clearly show the
continued connection of the discourse. The difficulty consists
in fixing according to usage the exact sense to be preferred here.
So is perhaps as good a rendering as any other. It sufficiently
marks the connection with the foregoing verses, and carries us
on to the main theme. Peshito reads God abundantly willing ; but
this is not the sense. The word rendered willing rather expresses
counsel or purpose, and is cognate to counsel below. God pur
posing more abundantly to' show. For more abundantly Wiclif
reads plenteuouslier. The plan of divine grace is not constructed
for the entertainment of wicked men, nor to satisfy idle curiosity,
but to enlighten, comfort and save the heirs of salvation. This is
done by manifesting the immutability, or unmovableness of the
divine counsel. God's word and oath, or promise and oath are
two unmovable' things, as fixed as the pillars of the throne of God-
things in each of which it was impossible for God to lie. Impossible,
as in verse 4. Even Balaam's theology went so far as this: " God
is not a man, tbat he should lie ; nor the son of man, that he
should repent: hath he said, and shall he not do it? or hath he
spoken, and shall he not make it good ? " Num. 23 : 19. The
wonder is that all men do not believe all that God has spoken.
Were men not wicked, this result would soon be seen. God con
firmed his promise by an oath, literally interposed by an oath.
Thus believing we have a strong consolation, a mighty comfort —
as much solace and joy as we need in all our trials. The word
rendered consolation is cognate to that rendered comforter in
John 14 : 26. Such mighty support belongs not to men universally,
but to those, zqko have fled for refuge to lay hold on the hope set
before us. This flight/or refuge is the chief, if not the only allusion
in the New Testament to the cities of refuse, established in the
promised land. The manner of flight is by faith— faith grasping,

Ch. VI, vs. 17, 18.] THE HEB RE WS. 245
•
seizing or laying hold of the hope set before us. And what is that ?
Some think it is the hope held out in the promises of God gener
ally ; some think it is the gospel^ itself; some think that hope here
means the things hoped for; and some regard the hope as that
awakened by the promise and oath made to Abraham, and
through him to all believers. No error of doctrine is taught by
either of these interpretations ; but it is doubted whether either
of them is right. Is it not better to look further for the specific
ground of consolation and hope here referred to ? Is Paul speaking
of the promises generally, or of the gospel generally, or of the
things hoped for? All admit that he had been speaking of the
promise and oath of God to Abraham: Does he continue here to
speak of the same promise and oath ? Does he not rather virtually
say, " Your case as Christians is like that of your great ancestor
Abraham. Your support and encouragement, like his, must be
drawn from faith in the promise and oath of God. He patiently
endured, and the engagement of God was fulfilled to him both in
his blessedness in heaven and in multiplying his offspring. But
all this was chiefly after his death. Exercise like faith and patience,
and God will fulfil all his engagements to you. You have a pro
mise and an oath made to you by the Lord. These exactly suit
your case and afford full and complete ground of consolation, and
are the great theme on which I am discoursing. They are found
in Psalm no. I have cited them in the preceding chapter, (Heb.
5 : 5-1 1). It is of these I am now speaking as I told you I would.
•Having introduced that matter, I turned aside a little to address
to you some timely warnings and exhortations, but I now return
to it again ; and I say to you that as Abraham was made patient
and constant through the promise and oath made to him, and has
seen them wonderfully fulfilled ; so your faith and hope may well
rest on the great promise and oath of God made through the
prophet David : The Lord hath sworn, and will not repent.
Thou art a priest for ever after the order of Melchisedek," Ps.
110:4. When the foregoing was written, the author was not
aware that any one had suggested this exposition. But he finds
that Storr, Abresch, Hofmann and Delitzsch decidedly prefer this
method of expounding the words. Even some, who reject this
interpretation, admit that our apostle is " making for the harbor
of Christ's priesthood." Nor is there anything in this view de
signed to slight the exposition of the promises made to Abraham
given by Paul in Rom. 4: 9-24; Gal. 3 : 8-16; or to deny that the
covenant with Abraham included spiritual and eternal blessings,
and the author of salvation — Jesus Christ, the promised Seed.
But it makes the case stronger, if we bring in the second promise

246 EPISTLE TO [Ch. VI., vs. 19, 20.
and oath as fairly parallel to the first, which all admitted had been
marvellously fulfilled. Some make the two immutable things to
be the two oaths, that to Abraham in Gen. 22, and that given by
David in Ps. 1 10. But this rather impairs the force of the reason
ing by confusing things that are distinct. This promise and
oath are the ground of the hope set before us, and they point to
Messiah, the Priest, who is the main object and author of all
good hope. Indeed he is once in so many words called our hope,
1 Tim. 1:1. Many prefer to understand hope here, not as the
object of hope, but as the grace bearing that name and having
Christ for its. object. The result reached in either way is the
same. This mode of explanation preserves the connection and
well falls in with what is said in the verses next following :
19. Which hope we have as an anchor of+the soul, both sure and
steadfast, and which entereth into that within the vail. An anchor is
used to keep the vessel still and steady in a storm, and to keep
her from being driven of fierce winds and tossed. So the lively
hope in the souls of believers, begotten by the promise and oath
of God respecting the priesthood of Christ, may well cause them
to be certain and unmovable. It is itself strong by the power of
God's Spirit. It rests upon a promise and oath, which cannot fail.
Our Jesus has appeared once, and made his great sacrificial offer
ing here below, and has now passed through the vail to make his
intercession, and our faith and hope follow him — into heaven
itself. 20. Whither the forerunner is for us entered, even Jesus, made a,
high priest for ever after the order of Melchisedec. No one doubts
that the apostle here fully resumes the subject of discourse intro
duced in Heb. 5:6; but the connection requires that we go back
as far as v. 17, and there resume the thread of discourse, for this
verse is connected with that in punctuation and in sense. Fore
runner, found no where else in the New Testament. It is remark
able how little light the lexicons cast on this word. The skirmish
ers in a battle were sometimes called forerunners. The first ships
of a fleet entering a port were called forerunners. I have heard
an able and learned discourse making the word point to a race.
At the ancient games before the race began, the course being
cleared, in the sight of the contestants and of all the people, a
man went round the course, leaving his footprints in the earth
and showing all the course to be pursued. This man was called a
forerunner. This looks like a good explanation. Jesus is our
forerunner. He has gone over the whole course. His footsteps
have marked it out. If we would know and do our duty, we must
follow him, and no other. He has done his whole work and en-

Ch. VI, vs. n, 12.] THE HEBREWS. 247
tered into heaven. Let us follow the example he has set us, and
we also shall reach heavenly bliss. . The difficulty in thus explain
ing the word is the want of classical authority. Bloomfield quotes
Carpzov as saying that the word is often used of running forward
to deliver a message, make preparation, etc, and adds : " The best
commentary on this passage is John 14 : 2, ' I go to prepare a place
for you. And if I go and prepare a place for you, I will come
again and receive you unto myself, that where I am, there ye may
be also.' " Duncan : " The high priest under the law was not a
forerunner; when he went within the vail none ever followed
him into the holy of holies." The other words of this verse have
been already considered' at length, Heb. 5 : 6. Having made
this digression, the apostle has now also in the most natural way
returned to the great theme announced in the preceding chap
ter — Jesus made a High Priest for ever after the order of Mel
chisedec. Thus he " holds out the most decided hopes of suc
cess to animate their exertions." What we are to understand by
the order of Melchisedec is explained above in commentary on
Heb. 5 : 6. DOCTRINAL AND PRACTICAL REMARKS.
1. Ministers of the gospel must be bold and faithful, following
Paul's example, not shunning to declare all God's counsel, and
keeping back nothing that may be profitable to the souls of men,
vs. n, 12. The fear of man, which bringeth a snare, must be laid
aside. Clarke : " He who is more afraid of man than he is of God
Almighty, can have very little religion." Moll: " Love must not
cease to warn, to serve, and to hope." Starke : " We must hope
good of every one, and not easily despair of the .salvation of
any." One of the most difficult attainments is that of hope of
success, where appearances are very discouraging. But our con
fidence should not be in appearances, but in the grdce, power and
Spirit of God.
2. We ought to have, and to cherish good, desires, v. n. They
constitute no small part of a gracious, character. , Without them
what is prayer, but an idle form ? " The desire of the righteous
shall be granted," Pr. 10: 24. One reason is it is only good, Pr.
11 : 23. It is only when the desire of our soul is to God's name
and to the remembrance of his holiness that we do wait for him
in the way of his judgments, Isa. 26:8. Just so sure as grace
operates in the heart effectually, so certainly will it work in us,
among other things, a vehement desire, 2 Cor. 7:11. What is
heavenly-mindedness without a desire to depart and be with

248 EPISTLE TO [Ch. VI, v. n.
Christ ? We will never effectually persuade men to come to Christ
if we do not greatly desire their salvation. Starke: " Rebuke thy
neighbor, if there is great need, at the right time and in the right
place, with compassion, without too severe words, and without the
spirit of detraction. Perchance, thou gainest him." Paul's success
among his countrymen, so far as he had any, can be traced to the
state of his mind : " My heart's desire and prayer to God for Israel
is, that they might be saved."
3. Prayer is a good method of expressing our pious desires, v.
n. For when prayer is fervent, exhortation will hardly be lan
guid. When even the wicked Agrippa showed some little incli
nation towards right views of serious things, Paul said, " I would
to God that not only thou, but also all that hear me this day, were
both almost, and altogether such as 1 am, except these bonds,"
Acts 26 = 29. Compare Acts 20: 26-31 ; Rom. 1 : 14; 1 Thess. 2:11.
And when our prayers and exhortations are of the right kind, other
appropriate means will not be slighted.
4. We may, and we ought sometimes to tell men what we desire
concerning them and for them and from them, v. n. Calvin:
" Like as he has mingled praises with exhortation, lest he should
wound their feelings over much: so, lest that gentleness should
savour at all of flattery, he freely admonishes them in what they
still came short. Your charity, saith he, you have testified by
many practical proofs : it remains, however, that your faith cor
respond. You have labored diligently that you should not be
wanting in your offices to men ; but with no less zeal it becomes
you to attend to your advancement in faith, that you may approve
before God the steadfast and full assurance thereof. By these
words he shows there are two parts in Christianity, corresponding
to the two tables of the law. Therefore he that separates one from
the other will have nothing but what is mutilated and mangled."
" Even the diligent have need of exhortation to go on." Owen :
" Ministerial exhortation unto duty is needful even unto them, who
are sincere in the practice of it, that they may abide and continue
therein." How far we may go in expressing our good wishes and
benevolent desires is well taught in Ps. 20 : 1-5.
5. The best desires we can have for men are for their spiritual
and eternal good, v. 11: And it is proof rather of a low state of
piety than of modesty, that we are so silent' respecting the spiri
tual state of our fellow-men. Paul did not so. Hear him ;" We
are glad, when we are weak, and ye are strong : and this also we
wish, even your perfection," " Therefore I desire that ye faint not
at my tribulations for you, which is your glory. For this cause I
bow my knees unto the Father of our Lord Jesus Christ, of whom

Ch. VI, vs. 11-19.J 'THE HEBREWS. 249
the whole family in heaven and earth is named, that he would grant
you, according to the riches of his glory, to be strengthened with
might by his Spirit in the inner man ; that Christ may dwell in
your hearts by faith ; that ye, being rooted and grounded in love,
may be able to comprehend with all saints what is the breadth, and
length, and depth, and height ; and to know the love of Christ,
which passeth knowledge, that ye might be filled with all the ful
ness of God," 2 Cor. 13:9; Eph. 3 : 13-19. How all merely world
ly compliments and expressions of good-will pale and grow sickly
in comparison with such heavenly thoughts and wishes as we have
here. Nor are these rare instances of our Apostle's kind-hearted
ness. To one church he says, " I desire fruit that may abound to
your account;" to another: "We also, since the day we heard it,
do not cease to pray for you, and to desire that ye might be filled
with a knowledge of his will in all wisdom and spiritual under
standing," etc. Phil. 1:17; Col. 1:9-12. Hear John also: "Be
loved, I wish above all things that thou mayest prosper and be in
health, even as thy soul prospereth," 3 John 2.
6. There is a good deal said in our section concerning hope. It
is mentioned in verses n, 18, 19. And this is but a specimen of
what we find in all the scriptures, Rom. 5:2: Titus 2:13; 3:7.
In the panoply of the Christian, hope is his helmet, Eph. 6 : 17; 1
Thess. 5 : 8. Without it, he will be ashamed. With it, nothing
can daunt him. Duncan : " There is this difference between hope
and faith, that faith credits the promises, hope looks to the things
promised, and expects them. God hath promised that believers
shall be freed from everything that is evil in sin, and be brought
to the possession of eternal happiness. Faith, eyeing the power
and veracity of God, gives credit to those promises ; hope, view
ing them as not actually accomplished, desires them, delights
in them, longs for their being fulfilled, and expects it in faith. Now
as faith may be stronger and weaker, so is hope corresponding to
it." McLean in similar words: "Faith is the credit we give to
the truth of what is testified or promised in the gospel, and is
founded on the veracity and faithfulness of God. The hope which
attends this faith is a mixture of desire and joy, and an anticipa
tion of enjoyment in proportion to the probability there is of ob
taining the good desired according to the tenor of the promise."
All the scriptures make much of hope. It is the mainspring of
human action, and a mainspring of a pious life. ' Slavish fear is
not a Christian motive.' Pool: a Hope here is not synonymous
with faith, yet its certain concomitant ; and is a vehement desire
and longing after, with a patient expectation of, what is possible
and sure to be enjoyed, because God hath promised and sworn it ;

250 EPISTLE TO [Ch. VI, v. n.
though it be at never so great a distance, yet to be communicated
by him to his in his best time." That which gives our hope
such steadfastness is that the thing is established by God, Gen.
41:32. 7. Not only do the scriptures speak of hope, but they encourage
a high degree of it ; and the highest degree of it is authorized by
scripture, v. 11. A just and strong hope in God does not busy
itself about his method of conveying good, but is sure that he will
do it. Hope may be true and genuine, but we ought to aim at its
perfection and completion. Under the name of assurance, a form
of doctrine has been stated and much contended for and much
contended against. Some are of the opinion that the apostle here
is contending that our hope " should be eminently vivid and dis
tinct and decided and vigorous and intense." Such is Patterson's
view. Still the true doctrine of assurance is closely connected
with the teachings of our apostle. No good man ought to rest
satisfied with any attainments he may have made until he reaches
assurance. That such strong confidence is- attainable we do cer
tainly know ; for we read in the scriptures of the " full assurance
of understanding," of the " full assurance of faith," and " the full
assurance of hope," Col. 2:2; Heb. 10 : 22 ; 6 : 1 1. These decla
rations are quite coincident with other statements of the word of
God. Enoch, before his translation, not by it, had this testimony
that he pleased God, Heb. 11:5. The man of Uz said, " I know
that my Redeemer liveth," Job 19 : 25. The sweet singer of Israel
declared over and over again, " O Lord, truly 1 am thy servant;
I am thy servant," Ps. 116:16; 119:125; 143:12. Isaiah says,
" The work of righteousness shall be peace, and the effect of right
eousness, quietness and assurance for ever," Isa. 32 : 17. Paul
says, " I know whom I have believed, and am persuaded that he
is able to keep that which I have committed unto him against that
day. . . I have fought a good fight, I have finished my course, I
have kept the faith : henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge, shall give me
at that day," 2 Tim. 1 : 12; 4: 7, 8. And if he is not misunder
stood, the beloved disciple, late in life, declares that such an at
tainment was commonly made in the church of God, when he
says, " Hereby we know that we are of the truth, and shall assure
our hearts before him. . . We know that we are of God," 1 John
3 : 19; 5 : 19. When we look into the writings of the early Chris
tians, particularly into the martyrologies, we are struck with the
strong confidence which seems to pervade the great mass of Chris
tians concerning the truth of all the promises and their assured
interest in them. To a large extent the same is true in the writ-

Ch. VI, v. n.] THE HEBREWS. 251
ings of the Reformers. Both then and in primitive times, it ordi
narily behooved men not to profess faith in Christ unless they had
such confidence in him, and such persuasion of their interest in
him, as would make them willing, if necessary, to lay down their
lives in his cause. But after a while it became less perilous to
stand up for Christ's truth, and men professed Christ's religion
when they seem to have been doubtful both concerning the in
fallible certainty of the things revealed in scripture and of their
interest in them. In the early and unabridged editions of his
great work on the " Saints' Everlasting Rest," Richard Baxter
has a chapter entitled : " Uncertainty of salvation a general and
dangerous distemper." After him came a class of writers who,
though very able, and doubtless actuated by the best intentions,
may yet have fostered rather than checked this doubting spirit.
Before going further, it is proper to state these precautions. As
surance is not of the essence of faith. A man may truly believe,
but with a trembling faith. He may truly hope, and yet fears
may agitate him to a very undesirable degree. Reliance is of the
essence of faith. Expectation and desire are of the essence of
hope. But the degree of either faith or hope does not determine
its quality. A spark may be as truly fire as the glowing embers
of a furnace. A drop may be as truly water as the waves of the
sea. If we do not rely, we do not believe. If we do not look for,
we do not hope. But the vision of our faith may be dim, and
the strength of our expectation may be little. Let no man con
found quality and degree, genuinenesss and strength. Again, a
man, who commonly has assurance may fall into darkness or un
certainty of mind. David seems sometimes to have been in that
state. That assurance, which is not shaken by sin, is not scrip
tural. Notwithstanding these things, such as truly believe in the Lord
Jesus and love him in sincerity, " may in this life be certainly as
sured that they are in a state of grace, and may rejoice in hope of
the glory of God : which hope shall never make them ashamed.
This certainty is not a bare conjectural and probable persuasion,
grounded upon a fallible hope ; but an infallible assurance of faith,
founded upon the truth of the promises of salvation, the inward
evidence of those graces unto which these promises are made, the
testimony of the Spirit of adoption, witnessing with our spirits
that we are the children of God : which spirit is the earnest of
our inheritance, whereby we are sealed to the day of redemption."
Thus spake the Westminster Assembly. John Wesley : " The
full assurance of faith relates to present pardon ; the full assurance
of hope, to future glory : the former is the highest degree of divine

252 EPISTLE TO [Ch. VI, v. n.
evidence that God is reconciled to me in the Son of his love ; the
latter is the same degree of divine evidence wrought in the soul by
the same immediate inspiration of the Holy Ghost, of persevering
grace and of eternal glory." Starke : " Believers can, with stead
fast faith, be certain of eternal life. . . The first attribute of faith
is, in the feeling of our deficiency in every good, and of our ex
treme need, to look around after Jesus, in order to seek from him
help and counsel. Its next attribute is to lay hold of the blessed
ness that has been obtained through Christ, and to hold fast with
manly strength and power to the blessedness once obtained, and on
account of no threat or danger, come as they may, timidly to cast it
away." If these things are so, how does it come that so few men
attain to full assurance of faith or of hope ? The answers are many.
A. Some have weak minds. They cannot reason connectedly.
They cannot by study and meditation attain to full assurance of
understanding. They are babes. Bunyan has well described
such under the name of Feeblemind. Though the truths of God
are adapted to give enlargement to all our faculties, yet a weak
understanding is often incurable in this life. Religion may ele
vate it and renovate it, but will not make strong that which is
essentially feeble. This cause operates in more cases than men
commonly suppose.
B. Some have morbid minds. A tincture of sadness and a de
jection of spirits seem to be inseparable from their religious life.
Such cases are not very rare, but they are very afflicting. When
ever found they call for great tenderness and spiritual wisdom.
In manjr such cases, a good physician for the body is more needed
than a skilful spiritual guide. Could they be but delivered from
this " mud and ooze of Acheron," as Cowper expressed it, they
would be joyful Christians. But melancholy is their disease as
well as their affliction. Ordinarily this state of mind is discovera
ble, by noticing the effect of appropriate truth on the poor sufferer.
Present it, and for a short time he may seem cheered ; but com
monly a relapse soon follows and the gloom is worse than ever.
Much prayer should be made for such children of sorrow. They
ought to be exhorted and encouraged. God has delivered hun
dreds of them even in this life, and thousands of them at the time
of their death.
C. Some seem to regard it as a mark of humility to live in un
certainty about spiritual things. At least they seem to think a full
assurance rather presumptuous. And so it is, where God's word
does not justify it. But is it humility, is it not rather distrust of
God, to be uncertain about any thing of which he has clearly
spoken, and by his Spirit has taught us ?

Ch. VI, v. n.J THE HEBREWS. 253
D. It would seem as if in some cases a strong fear of coming
short of eternal life was God's appointed means of suppressing
the levity, vain-glory, bad tempers, self-conceit and love of the
world, which so mar the character of some professors. It is far
better to be serious, humble and self-denying, with uncertainty of
eternal salvation, than to be ever so confident of our interest in
Christ, while we are high-minded, given over to worldliness or
addicted to frivolity, or under the power of irritable feelings.
E. Many are ignorant of what is not and of what is evidence of
piety. They perhaps have regarded their knowledge of scripture
doctrine as proof of their interest in Christ. But when they learn
that a man may have all knowledge and understand all mysteries,
and yet not be a Christian, their hopes vanish. Others suppose
that their love of good preaching is proof that they are God's
children, as well as evidence that the things themselves are true.
At length they discover that Ezekiel's hearers were abreast of them,
perhaps ahead of them in this respect, and yet had no piety.
Then their hopes quite vanish, Ezek. 33 : 31, 32. So of other
things also. In like manner, they know not what is evidence of
piety. They have not studied the subject with candor and dili
gence. On such matters they are ignorant; of course, they are
confused and must continue so until they are better instructed in
the things of the kingdom.
F. These and others have false standards of judging of an in
terest in Christ. They make themselves of the number of those
who compare themselves with some that commend themselves :
and they measuring themselves by themselves, and comparing
themselves among themselves are not wise, 2 Cor. 10 : 12.
G. There is in many cases a sad neglect of the great duty of
self-examination. Men do not study this, great subject with dili
gence and care. They have no heart for reading, at least they
have no, habit of reading such works as The Non-Such Professor,
or Mede's Almost Christian, or Alleine's Alarm, or Flavel's Touch
stone of Sincerity, or Guthrie's Trial of a Saving Interest in Christ,
or Edwards on the Affections, or Alexander on Religious Experi
ence ; nor do they read the Scriptures with a spirit of diligent
searching into the nature of piety, .that they may find out what
true conversion is, and what are the infallible signs of a saving
change of heart. "
H. Others have very imperfect views of the gospel. They are
like a man. born and bred in the high mountains, who has never
seen any great body of water. Ask him if there is water enough
in the world to bury the heights of land around him; and he
says, I have never seen it. I doubt if it can be so. But carry

254 EPISTLE TO [Ch. VI, v. n.
him across the ocean. Let him take soundings with the best in
struments, let him traverse thousands of miles of the watery deep,
and then ask him if his mountains can be covered with water, and
his doubts are all gone ; and well they may be. So he, who has
a just sense of his sins and narrow views of gospel grace and
divine mercy, can hardly conceive it possible that God should
forever forgive all his iniquities. Could he by faith apprehend
the true nature and glory of the work done by Christ, he would
see how easily God can for ever bury human iniquities in the
depths of the sea.
I. Others who profess Christ's name live in some allowed or
habitual sin. Covetousness seals up their tender sensibilities.
Fretfulness, disturbs the equanimity of all under their influence.
Bad tempers now and then gain a sad ascendancy. Or perhaps
the secret of their discomfort is some sin of omission. They
neglect family worship. When they see one drawn to death, they
do not deliver him. When they behold the tears of the oppressed
who has no comforter, they do not stand up in defence of his
rights; the cause which they do not understand, they do not care
to understand ; and without any opposition from them, the widow
and the fatherless are wronged and abused. How can such be
assured that they are Christ's, or have an interest in the covenant
of grace ?
'J. Others live in some doubtful course of conduct. They ¦
suspect all the time that they are not doing right. One suspected
that his measures were small, and yet he continued to sell by
them. Now he that doubteth is condemned if he persists in his
doubtful course. To him it is sin, because he has no right to pur
sue ways of dubious propriety.
K. It seems to have become fashionable in the Christian world
to live without full assurance. And fashion in religious matters is
as mighty as in worldly affairs. It is impossible to read the psy
chological writings of any period of the church without perceiving
the tyranny of popular ideas, or particular notions made prevalent
at the time, perhaps by the influence of some one or more great
writers. When the preaching and teaching of any time call for a
particular state of feeling as a mark of conversion, young converts
often bring themselves to think that they have attained it. So
that when it is well nigh universal for professors of religion to live
without assurance, it is exceedingly difficult for one to make at
tainments higher than those with whom he goes to. the house of
God in company. Perhaps many of them would sternly rebuke
any strong expression of confidence in his own spiritual state.
L. Some continue in uncertainty about their salvation, because

Ch. VI, vs. u, 12.] THE HEB RE WS. 255
they do not believe that assurance is attainable. They are like
Christian in Bunyan, who, with his companion, lay moaning in the
castle of the Giant Despair. Many a sound beating did they re
ceive, and their tears were very bitter. But it was not till one
found a key in his pocket — the key of prayer, and put it to the
lock of the door, and turned it with the hand of faith, that the door
flew open, and they went on their way to the Celestial City.
Lindsay : " There are some whose pretensions to evangelical sen
timent are extremely high, who affirm that we should never look
to ourselves for any ground of hope. . . When the question is,
What is the ground of a sinner's acceptance ? the answer is,
Christ's righteousness received by faith alone. When the ques
tion is, What is the ground of a true, saving faith ? the answer is,
The testimony of God applied to the conscience by the Holy
Ghost. But when the question is, Has some particular man really
believed the gospel and obtained pardon? it must obviously be
something connected with the man himself to which you look for
an answer. Is he bringing forth fruits meet for repentance ? Is
he yielding a diligent and cheerful obedience to the command
ments of Christ ? "
The sum of the whole is, most men doubt their own piety, .be
cause it is doubtful, because they have little piety, or because they
have no piety. There may be a little fire, some real, live coals
buried in the ashes of an hearth. But if there was a lively,
blazing ingle there, no one in the room would ask. Is there a
fire here ? Love to God is its own best evidence. When it
abounds more and more, who can doubt its existence? One
may lack assurance of faith and yet not question the truth of
the gospel. But " the opposite of the confidence of hope re
commended by the Apostle, is such a doubt about the promises
of Christ as leads one to question the likelihood of their fulfil
ment, and tempts him to apostatize to some other form of re
ligion." Tait : " This full assurance of hope, this faith also and
this love ought, moreover, to be the attainment of every one of us.
I know not whether in this day we receive little, because we ex
pect little, but certainly in this respect there is utterly a fault
among us."
It becomes therefore a matter of great importance that Chris
tians should know and rightly use the means of attaining full as
surance. They are clearly pointed out in scripture.. One means
is love — sincere, unfeigned, ardent love to God and the brethren.
So Paul desired that his Colossians might have their hearts
" comforted, being knit together in love, and unto all riches of
the full assurance of understanding, to the acknowledgment of

256 EPISTLE TO [Ch. VI, vs. u, 12.
the mystery of God, and of the Father, and of Christ ; in whom
are hid all the treasures of wisdom and knowledge," Col. 2 : 2,
3. Cold is not more opposite to heat than is indifference to love.
" Love is of God ; and every one that loveth is born of God, and
knoweth God. He that loveth not, knoweth not God ; for God is
love," 1 John 4 : 7, 8.
Another means of gaining assurance is obedience — prompt,
cheerful, universal, unquestioning obedience to the whole known
will of God. " Then shall I not be ashamed when I have respect
unto all thy commandments," Ps. 119:6. Lindsay : " It is a Chris
tian's holy life that is the evidence, both to himself and to others,
of the reality of his faith, according to our Lord's principle: ' The
tree is known by its fruit.' " " If ye love me," says Christ, " keep
my commandments." If one say that he has had a' revelation
from heaven assuring him of eternal life, it amounts to nothing.
But if by the grace of God, he is able to die unto sin and to live
unto righteousness, that is evidence every way conclusive.
Great diligence in the work and aims of the Christian life is
necessary to our full assurance. So says our verse, Heb. 6:11.
So says the apostle of the circumcision : " Beside this, giving all
diligence, add to your faith, virtue ; and to virtue, knowledge ;
and to knowledge, temperance ; and to temperance, patience ; and
to patience, godliness ; and to godliness, brotherly kindness ; and
to brotherly kindness, charity. For if these things be in you, and
abound, they make you that ye shall neither be barren nor unfruit
ful in the knowledge of our Lord Jesus Christ," 2 Pet. 1 : 5-8.
Gouge : " Let us not be wanting to ourselves. If we think assur
ance of hope worth the having, let us do to the utmost what God
enableth us to do for attaining thereunto. Let us acquaint our
selves with the grounds of hope, God's promises and properties,
and frequently and seriously meditate thereon. Let us conscion-
ably attend God's ordinances, and earnestly pray that God would
add his blessing to our endeavors. We are of ourselves back
ward, dull, and slow to believe and hope ; we are much prone to
doubting. In these respects we ought to use the more diligence,
and to quicken up our spirits unto this full assurance, and not
cease till we have attained some evidence thereof." There is no
substitute for diligence. Paul insists. " that they should not be
slothful ; that will clothe a man with rags : they must not love
their ease, nor lose their opportunities."
Nor is entire devotion to the cause of Christ a less necessary
means of assurance. Those were not idle words of the apostle :
" I beseech you therefore, brethren, by the mercies of God, that
ye present your bodies a living sacrifice, holy, acceptable unto

Ch. VI, vs. ii, 12.] THE HEBREWS. 257
God, which is your reasonable service," Rom. 12 : 1. Now sacri
fices must feel the knife and the fire, and each of us must be able
to say with Paul, I die daily, if like him, we would know whom
we have believed. In this work, we have great encouragement
from the word of God and from the example of good men who
have gone before us, who through faith and patience already
inherit the promises. Our usefulness, our comfort and our duty,
all unite in urging us to endeavor to make this great attainment
— the assurance of faith and of hope.
8. Our wTork is not done till death, v. n. It will not be finished
till we get our crown. Dickson : " The painful and not the sloth
ful are the true imitators of allowed examples." Old John Eliot
was right when he said : " Prayer and pains, through faith which
is in Christ Jesus, can do wonders." It. is in vain for one to talk.
of wisdom, if he neglects the culture of his own heart ; or to
claim any heavenly temper, when he is negligent of his soul's
salvation. 9. Sloth is a fatal foe to progress and spirituality, v. 12. The
scriptures condemn it in many ways. Solomon has dealt out a
terrible severity against it : " The desire of the slothful killeth
him, for his hands refuse to labor." " The slothful man saith,
There is a lion without ; I shall be slain in the streets." Prov.
21 : 25 ; 22 : 13. Compare Prov. 24 : 30-35. Calvin : " The apos
tle mentions diligence that they may know they must not sit down
idle, but strive with all their hearts. For indeed it is no light
thing to mount up above the heavens, especially for them that
hardly creep upon the earth, with countless obstacles in addition.
In truth, nothing is harder than to keep our minds lifted up to
heaven when the whole bent of our nature inclines downwards,
and Satan pulls us back to earth by innumerable devices." Even
those, who on many accounts are to be commended, are still to
be warned not to fall into negligence. Saul " clothed the daugh
ters of Israel in scarlet, and put on ornaments of gold upon their
apparel," (2 Sam. 1 : 24) ; and we may treat ourselves in like man
ner ; but still like Saul, we may neglect everything vital in salva
tion. It is a sad remark of Delitzsch : " The aspect of the present
is far from exhibiting in full developed reality all the rich and
glorious blessings contained in the promise." Owen : " Our pro
fession will not be preserved, nor the work of faith and love car
ried on unto the glory of God and our own salvation, without a
constant, studious diligence, in the preservation of the one, and
the exercise of the other. Spiritual sloth is ruinous of any pro
fession, though otherwise never so hopeful."
10. * We are bound to acquaint ourselves with the good exam-
17

258 EPISTLE TO [Ch. VI, vs. 12, 15.
pies recorded in the word of God for our imitation, v. 12. Com
pare Phil. 3:17. Calvin: "The Fathers obtained the promises
only by invincible firmness of faith. Examples convey the matter
to us very efficaciously. If the bare doctrine were set before us,
it would not move us the same as when we see what is required
of us fulfilled in Abraham's person. Now Abraham's example is
cited, not as the only one, but as outshining the others."
11. In religion we can do nothing without faith, v. 12. The
faith demanded is not that of devils, which makes them tremble
and leaves them unsanctified ; nor the faith of Agrippa, which
was without intellectual doubt, but brought him to no decision ;
nor that of the stony ground hearers, who anon with joy received
the word, but had no root in themselves ; but it is that faith which
is of the operation of God and transforms the whole soul. Lind
say : " Without faith there can be no confidence of hope, and
without some good degree of hope, there can be no continued
effort." Without faith, it is impossible to please God, or to be
pleased with God. Only ' he that believeth hath everlasting life.'
We are saved through faith, John 3 : 36 ; Eph. 2:8. He that be
lieveth not shall not see life.
12. A sister grace of faith is patience, vs. 12, 15. We all have
need of patience, that after we have done the will of God we may
receive the promise, Heb. 10 : 36. This grace is what Ebrard well
styles "active constancy." Gouge: "A patient mind doth qui
etly and contentedly wait for the effecting of what it believeth."
Compare 2 Thess. 1:4; Rev. 2: 19; 13 : 10, in all which places
faith and patience are united.
13. The saints have an inheritance promised, v. 12. It is glori
ous beyond comparison ; and not a whit the. less so because it is
wholly gracious. Calvin : " We are not made heirs by any other
right than that of adoption." Among sinners, grace must always
precede glory. If we be Christ's, then are we Abraham's seed
and heirs according to the promise, Gal. 3 : 29. Our title to the
heavenly inheritance is the promise of God, based. solely on his
sovereign good pleasure, without any meritorious cause in us
whatever, Luke 12 : 32 ; 1 Pet. 1 : 3. Gouge: " The. more rare a
grace is, the more admirable it is."
14. In the promises made to the fathers, the Almighty has laid
an everlasting foundation for the faith and patience, the hope and
comfort, the peace and joy of all his saints. This was David's sol
ace in his affliction, Ps. 119:49, 50. Faithful is he which prom
ised. He also will do it, 1 Thess. 5 : 24, v. 13. All the engage
ments of the Most High mean all that the words call for, and not
a little more than our weak minds are able to apprehend. Bless-

Ch. VI, vs. 1 3-1 8.] THE HEBREWS. 259
ing he doth bless indeed, v. 14. Owen : " We have need of every
thing that any way evidenceth the stability of God's promises to
be represented unto us, for the encouragement and confirmation
of our faith."
15. Let us never forget that Abraham went the usual way to
heaven, v. 15. We must have the same kind of faith and the same
spirit of endurance that he had. We must be saved as sinners just
as he was. If Joshua 24 : 2, 3, is not misunderstood, it teaches that
Abraham himself was once an idolater. But even if this is not so,
it certainly does teach that he came out of a land and out of a
family reeking with the abominations of idolatry ; and so his sal
vation was wholly of grace and of amazing mercy.
16. In verses 13-18, we have the subject of oaths presented, and
God the Lord is introduced to us as swearing by himself. The
following remarks on the subject present an outline of what now
needs to be said. First, oaths were taken and enjoined in very
early times, Gen. 21:31; 24 : 8, 9 ; 47 : 3 1 ; Ex. 22:11; Num. 5 :
19; Deut. 6: 13; 1 Kings 8:31. It is also predicted that one of
the glories of the latter day shall " be that he that sweareth shall
swear by the God of truth," Isa. 65 : 16; Jer. 4: 2. Secondly, the
force of the argument respecting an oath in this place turns upon
these facts : that an oath was the most solemn kind of appeal that
could be made ; that therefore in controversies which could not
be otherwise settled, men were bound to accept the oath of the
party litigant, as appears from some of the passages above refer
red to ; and that in an oath a direct appeal was made to God, the
Judge of all, the Searcher of hearts, who had power to destroy if
one swore falsely. Thirdly, Profane swearing or common swear
ing is explicitly forbidden by our Lord and his servant James,
Matt. 5:33-37; James 5:12. No practice is more inexcusable
than the irreverent use of the name of the Most High in common
conversation. " The Lord will not hold him guiltless that tak
eth his name in vain." Owen : " The custom of using oaths,
swearing, cursing or imprecation, in common communication, is
not only an open transgression of the third commandment, which
God hath threatened to revenge, but is a practical renunciation
also of all the authority of Jesus Christ, who hath expressly inter
dicted it." Fourthly, like condemnatory and solemn remarks may
be made of all false, rash and reckless swearing, and of a readiness
to take a solemn oath on trifling occasions, when we are really not
called thereto by any competent authority or by any real neces
sity. Fifthly, " He who is the greatest and gives authority and
weight to all oaths among men, must be esteemed worthy to give
weight and authority to his own oath ;" and " so God's people cculd

260 EPISTLE TO [Ch. VI, vs. 17-18.
not have assurance more confirmed than in the word and oath of
God." Sixthly, it is a great dishonor to God that men should
swear by any other than by himself, whether the form of the oath
be borrowed from the heathen, or gathered from the vulgar, or
invented for special use. Seventhly, it is an act of amazing conde
scension in God to humble himself so far, in pity of the weakness
of our faith, as to swear by himself; that we may know the cer
tainty of all he has promised. Calvin : " If the name of God pro
nounced by tongue of man hath so much excellence, how much
more ought it to have when God himself swears by his own
name ?" Dickson : " Except we will deny unto God the honor
which we cannot deny unto an honest man, we must believe the
sworn covenant of God. Except we believe, the controversy re
maineth ; yea, and is doubled after the oath."
17. The evidence and strength of scripture are abundant. If the
Old and New Testaments are not from God, he has not made any
revelation of his mind and will for man's salvation, vs. 17, 18.
And if the Lord has not amply authenticated the books of his
word as a divine revelation, it is not going too far to say that no
revelation he might make could be proven to be divine. And this
in fact is the ground substantially taken by the Infidels, who make
the highest pretensions to something like reasoning. The scrip
tures have all the kinds of evidence appropriate to their nature.
We cannot reject them without surrendering that principle of nat
ural religion, that God cannot lie.
18. It is wholly of God's sovereign good pleasure and grace
that any mercy was ever provided for mankind, or offered to us
sinful men. We did nothing to make or persuade God to be
willing to show us any .love or pity, or to persuade us to be his
friends. Some men are heirs of promise, v. 17. How or why
they are so is resolvable into the eternal counsels of redeeming
love. In this world at least, perhaps for ever this will be one of
the secret things, which belong unto the Lord. But this need
not produce disquiet. For we are allowed to admire and
adoringly sing, Even so, Father, for so it seemed good in thy
sight. Compare Rom. 11:33. Some have disputed much
whether by the heirs of promise Paul intends only believing
Jews, or only believing Gentiles. There is nothing designed to
designate any nationality. The heirs of promise are God's
chosen of every land, and nation, and tribe, and tongue among
men. Owen : "All the children of God have a right unto an in
heritance." Abraham and all who are by faith his spiritual pos
terity are the heirs of promise.
-\g. God has a counsel, a plan, a purpose, v. 17. Compare Rom.

Ch. VI, vs. 17, 18.] THE HEBRE WS. 261
9: 11-22 ; Eph. 1 : 3-6, 11. It is well for men that this world is
not governed extemporaneously. God's counsels are of old faith
fulness and truth, Even when wicked men, Jews and Gentiles,
were gathered together against Jesus, they but did what God's
hand and counsel determined before to be done, Acts 4 : 27, 28.
Compare Acts 2:23; Eph. 3:11; 2 Tim. 1 : 9, etc, etc.
20. This counsel is immutable, v. 17. It is for a joy that it is so.
If God could change his plan it must be either for the better, or
for the worse. If for the better, that would show that it was not
at first perfect, and so had not been worthy of him ; if for the
worse, then it would become imperfect ; and so in either case, our
comfort would be gone. It is therefore delightful to hear the
Most High saying, " My counsels shall stand, and I will do all my
pleasure," Isa. 46: 10. Compare Ps. 33 : 11 ; Prov. 19 : 21 ; 21 : 36.
" He is of one mind, and who can turn him ? And what his soul
desireth even that he doeth," Job 23 : 13. Calvin: " It is called
God's counsel, that no one may doubt that this doctrine is drawn
from the depths of God's heart." Tong : "The promise of blessed
ness, which God has made to believers, is not a rash and hasty
thing, but the result of God's eternal purpose. The reason, why
God never needs to change his counsels, is that nothing new can
arise to him who sees the end from the beginning." Any one can
see the importance of a fixed plan respecting agriculture. Were
it not so, none could tell what or when to plough, or plant, or
sow. And why is it not equally important that God's counsel for
the government of good men should be unalterable ? How could
our faith be steadfast in a wavering government? God's counsel
is unchangeable because he himself is immutable.
21. God is very intent on confirming the faith of his people, vs.
17, 18. So he declares his counsel and gives us his word and his
oath. Duncan : " When a man confirms his promise by an oath,
we must rest there, we can go no further, and yet after all he may
deceive us ; but a God of truth, as it is impossible that he can ever
lie to his creatures, so when he not only promises, but swears, this
gives the highest security." And all this is done that his people
may have strong consolation.
•22. It argues amazing condescension in God to assu-re us that
it is impossible for him to lie, v. 18. God can no more deceive,
nor be insincere, than he can cease to exist In a world where
truth is but little regarded, where friends and neighbors and even
brothers sometimes fail to keep their word to each other, it is a
great mercy that we can rest assured that he with whom we have
to do, is characterized by infinite sincerity. So that now Christians
need no better guaranty to the promise of God, no firmer founda-

262 EPIS TLE TO [Ch. VI, vs. 18, 19.
tion of hope and joy. All men need and all men should heed the
counsel Jehoshaphat gave to Judah : " Believe in the Lord your
God, so shall ye be established." 2 Chron. 20:20. The sweet
singer of Israel sought no surer basis for all his joys than this:
" Remember the word unto thy servant, upon which thou hast
caused me to hope. This is my comfort in my affliction : for thy
word hath quickened me," Ps. 119 : 49, 50. O why do not all be
lievers unhesitatingly cast all their care upon him, for he careth
for them ?
23. If men are ever to be saved, it must be by flight, v. 18 — a
flight from the wrath to come, from self-righteousness and self-
reliance and self-will and legal hopes — a flight to Christ, the rock,
the hiding place, the true city of refuge, the way, the truth and
the life. Dickson : " Every true believer of necessity must be
sensible of his own sins and the deserved wrath of God pursuing
him for sin." Clarke : " Thou hast sinned against God and
against thy own life ! The avenger of blood is at thy heels !
Jesus has shed his blood for thee ; he is thy intercessor before the
throne ; flee to him ! lay hold on the hope of eternal life which is
offered unto thee in the gospel ! Delay not one moment ! Thou
art never safe till thou hast redemption in his blood ! God in
vites thee ! " Jesus spreads, his hands to receive thee ! Richer
grace was never offered, was never conceived than that
set forth in the gospel plan. Let not men object to any
writing, or preaching, or conversation suited to make them
feel their sinfulness, guilt, misery and helplessness. Tait : " We
will never flee for refuge till we feel ourselves undone. The
poor publican, who had only a life of dishonesty and extortion to
look back upon, — the thief on the cross, who had only a retro
spect of crime, — the heathen jailor at Philippi,' — these fled for
refuge. And in the sight of God, between us and them, 'there
is,' says St. Paul, ' no difference, for all have sinned and come
short of the glory of God.' " Let us never forget that so long as
we stand aloof from God's promise and from God's son, we are
not safe ; nor can we be safe till we lay hold — lay fast hold of the
hope set before us.
24. Have we that hope which is an anchor to the soul both
sure and steadfast, entering into that within the vail, v. 19. It is
very pleasant to see how a large class of German writers have
taxed their ingenuity and given scope to their pious emotions in
writing on this passage of scripture. Delitzsch : " The anchor is
used as an emblem of hope in classical writers and on coins. . .
The iron anchor of the seaman is cast downwards into the deep of
the sea; but the hope anchor of the Christian is thrown upwards

Ch. VI., v. 20.] THE HEBREWS. 263
into the deep of heaven, and passing through the super-celestial
waters, finds its ground and fastholding there." Tholuck: "A
beautiful double image: 1. The world is the sea — the mind is the
vessel — the bliss beyond this world the distant coast ; the strong
hope and faith the anchor, which prevents the vessel from being
driven to and fro by the waves. 2. The world is the fore-court —
the human mind the uninitiated — the bliss beyond the world the
sanctuary — Christ the Priest, who gives the consecration, so that
the uninitiated may enter through him. into the sanctuary."
Ebrard : " The soul, like one in danger of shipwreck, casts forth
her anchor ; and though she sees not whither the rope is running,
she knows that the anchor itself is firmly fixed behind the vail
which hides the future glory from her view and feels assured that
if she can only keep fast hold to the end, she shall finally be drawn
by a Saviour's hand upwards and inwards to the eternal sanc
tuary." The mariner sees not where his anchor is cast; in this,
the Christian is like him. But the sea is treacherous, and in vio
lent storms ships sometimes drag their anchors and are driven on
to lee shores ; but the anchor cast in heaven never loses its hold.
It is as firm as the pillars of the Mediator's throne. Calvin : " So
long as we sojourn in this world, we stand not upon firm ground,
but are tossed to and fro in the midst of the sea." That is the very
reason why we need a good anchor and good anchorage. Dick
son : " The anchor is weighty, solid, and firm : it will not drive,
nor bow, nor break ; it is sure and steadfast." Guyse : " O how
safe and solid is the hope, that has Christ, and a promising God in
him, for its object, and flies for refuge to him. This is an anchor
of the soul both sure and steadfast." Owen: " All true believers
are exposed to storm and tempest in this world. These would
prove ruinous unto the souls of believers were they not inde-
feasibly interested by faith and hope in the promises of God."
25. Blessed be God we have a friend in heaven, the best kind of
a friend, a forerunner who has for us entered, for us taken posses
sion, and for us is making abundant preparation, v. 20. His going
before makes our entrance easy. He says " If I go, and prepare a
place for you, I will come again and receive you unto myself, that
where I am there ye may be also." Of old, the High Priest en
tered the holy of holies not only nor chiefly for his own sake, but
for the sake of the people also ; so our High Priest has for us
entered within the vail. Some of his great work there on our be
half has been already stated ; other branches thereof will be con
sidered hereafter. It is therefore clear that what we want is, not
another Saviour, another helper, but more faith and confidence in
him, who is in office and in power for us. Blessed be God for

264 EPISTLE. [Ch. VI, v. 20.
Jesus Christ, the same yesterday, to-day and forever — the same as
when he showed mercy to the Canaanitish woman, to Zaccheus,
and to the thief on the Cross — the same as when he wept at the
grave of Lazarus. His exaltation has indeed changed his state,
but in no whit his character. Happy indeed are the true children
of God. What more could they ask than that which has been al
ready done or promised ? Better hopes cannot be inspired ; more
gracious promises could not be made. Let faith grasp and hold
fast the promise ; let patience and constancy endure as seeing him
who is invisible, and all will be well — for ever.

CHAPTER VII.
VERSES i-io.
MELCHISEDEC BOTH A KING AND A PRIEST.
GREATER THAN ABRAHAM. NOT IN THE
GENEALOGICAL TABLES OF THE TRIBE OF
LEVI.
For this Melchisedec, king of Salem, priest of the most high God, who
met Abraham returning from the slaughter' of the kings, and blessed him ;
2 To whom also Abraham gave a tenth part of all ; first being by inter
pretation King of righteousness, and after that also King of Salem, which
is, King of peace ;
3 Without father, without mother, without descent, having neither be
ginning of days, nor end of life ; but made like unto the Son of God ;
abideth a priest continually.
4 Now consider how great this man was, unto whom even the patriarch
Abraham gave the tenth of the spoils.
5 And verily they that are of the sons of Levi, who receive the office of
the priesthood, have a commandment to take tithes of the people according
to the law, that is, of their brethren, though they come out of the loins of
Abraham :
6 But he whose descent is not counted from them received tithes of
Abraham, and blessed him that had the promises.
7 And without all contradiction the less is blessed of the better.
8 And here men that die receive tithes ; but there he receiveth them, of
whom it is witnessed that he liveth.
9 And as I may so say, Levi also, who receiveth tithes, paid tithes in
Abraham. io For he was yet in the loins of his father, when Melchisedec met him.
BEFORE entering upon the particular consideration of the
various parts of this chapter, it is convenient, and will save
time to make some general statements.
i. We have now come to the very heart and core of this epistle.
Upon the right interpretation of it turns the whole meaning of
this remarkable composition. Evidently Paul so esteemed it.
(265)

266 EPISTLE TO [Ch. VII.
Some one justly says : " It is apparent, from his writings, that
Paul never takes up a doctrinal subject for the mere pleasure of
theoretic discussion ; but is always compelled to do this by the
exigencies of the church : particularly, by the assaults made on
the Christian faith by false -teachers."
2. The ground of Jewish cavilling against the gospel was to a
Jewish mind very plausible. Gray : " Their divine religion, and
its divine atonement occupied such a place in their hearts, that
they saw no need of another religion and atonement. . . This
divine religion and its atonement furnished a convenient theme of
declamation to factious men among Christians. . . When we
find Paul arguing so strenuously that the law had only a shadow
of good things to come, that it was impossible the blood of bulls
and of goats should take away sin, that perfection could not be by
the Levitical priesthood ; — we may be sure that the Jews had
urged that they were already possessed of an atonement, prescribed
in "their law, and had a divine order of priest to make that atone
ment." We need not therefore marvel at the earnest and cogent
reasoning of the Apostle to show that the divinely appointed
priests and sacrifices of the law of Moses were not intended to be
perpetual, and that God had long since given them notice, in their
own prophets, that he would supersede them both.
3. The passages of scripture (besides this seventh chapter) which
mention Melchisedec, are Gen. 14: 18-20; Ps. 110:4; Heb. 5 :6-n,
and 6: 20. The first notice of Melchisedec is in these words: "And
Melchizedek, King of Salem, brought forth bread and wine : and
he was the priest of the most high God. And he blessed him, and
said, Blessed be Abram, of the most high God, possessor of heaven
and earth : and blessed be the most high God, which hath delivered
thine enemies into thy hand. And he gave him tithes of all." In
the second passage referred to, the words are : " The Lord hath
sworn, and will not repent, Thou art a priest forever after the or
der of Melchizedek." The other passages are in this epistle, and
have already been considered.
4. The great doctrine, which Paul is continually urging in the
argument of this epistle, is reconciliation by atoning blood offered
by our great High Priest. We have already seen this in con
sidering Heb. 1 : 3 ! 2 : 9, 10, 14, 17 ; 3 : 1 ; 4 : 14, 15, 16. That he
regards this doctrine as vital to the gospel scheme, and as funda
mental in the matter of salvation, it seems impossible for a candid
man to doubt. In considering Heb. 2 : 17; 3:1: 4: 14, 15, espe
cially the first of these, something has been said concerning the
nature of the priesthood, whose duties principally consisted in
offering sacrifices, making intercession and pronouncing blessings.

Ch. VII.] THE HEBREWS. 267
It is by no means certain that the word, rendered priest in the
Old Testament, either in the singular or plural is confined to those,
who strictly held the sacerdotal office. Gray thinks it is a title of
honor, a subordinate title given equally to officers in church and
in state ; and he seems to prove his point. Yet doubtless, it com
monly designates one who is ordained for men, in things pertain
ing to God, that he might offer both gifts and sacrifices for sin,
Heb. 5:1. In this epistle this is certainly the meaning of the word
priest. 5. Now the Apostle has already proven that Jesus is a priest, a
great High Priest, chap. 4 : 14-16. He had all that was fitting
and exalted in the priesthood of Aaron. He was " taken from
among men ;" was " called of God ;" " ordained for men, in things
pertaining to God ;" he entered into the holiest of all, "not with
out blood," and there performs his intercession, Heb. 5 : 1, 4; 9:7.
And yet Christ was not so after the order of Aaron as that he had
not a more illustrious type in the person of Melchisedec. On the
phrase after the order of Melchisedec, see above comment on Heb.
5 : 6. Doubtless order is equivalent to similitude or pattern. There
are points in which Christ's priesthood was set forth neither by
Aaron nor Melchisedec. He offered no calves, nor goats, but his
own blood. His great sacrifice was his soul. He obtained eternal
redemption for us. His intercession is carried on in heaven ; and
yet Melchisedec was an illustrious type of Christ. In what par
ticulars, he was such a type, it is the object of the Apostle in chap
ter VII. to set forth. Gray : " Melchisedec possessed all the typi
cal characteristics of Aaron ; but, in addition to these, he had
sundry peculiar characteristics." No one will contend that Mel
chisedec was a priest after the order of Aaron. Nor was Mel-
chisedec's priesthood the same as was that of Jesus. When
Messiah came, the Jews saw him slaying no victims, wearing no
ephod, nor any mitre, and not even claiming to belong to the tribe
of Levi. The Jews thought a religion without a priest was nought.
It was therefore a great mercy when God, by David, foretold that
Christ should be a priest, not of that order, but of the order of
Melchisedec. Nor is it possible for us to see how Paul could have
met Jewish prejudice by fair argument drawn from the Jewish
canon of scripture, if God had not inspired David to write Ps. no,
in which the order of Aaron is not even once mentioned.
6. It may be well here to notice some conceits or unfounded
opinions concerning the person of Melchisedec. Some have
taught that he was the Holy Ghost. One is almost shocked at
such a representation. Gray well says, "This is intolerable.
1. Because the Holy Ghost is never represented as a priest: and

268 EPISTLE TO [Ch. VII.
his office, in the economy of redemption, looks towards men, whom
he sanctifies; whereas, the priest's office looks towards God, to
whom atonement and intercession are made. 2. Because he is
never exhibited as a type of Christ. 3. Because granting the hy
pothesis, we would then have two equal priests : and yet one of
them would have no offering, and of course could make no inter
cession, not being qualified to enter into the holy place with blood.
4. It would be worse than nonsense to tell us the Holy Ghost is
without father and mother, and does not reckon his genealogy
from Aaronic priests."
It is not necessary here to refer to the dreams of the Melchisi- •
decians, who taught that Melchisedec was a superior divine in
fluence incarnate as the model after which Christ was made. If
he was greater than Christ, he was greater than God, for Christ
was God.
Others have held that the Son of God himself before he was
born of a woman, assumed human nature, and blessed Abraham,
and received tithes of him. But this cannot be so, for then Christ
must have made more than one offering, and we are expressly in
formed that he did not, Heb. 10 : 10, 14. Nor can a man be a type
of himself, else similitude and identity are the same thing. Again,
"it would be extremely irreverent to suppose, that the adorable
God lifted up his hand and swore that his Son's priesthood should
he like his Son's priesthood." All the scriptures represent Christ
as incarnate but once, Heb. 7 : 27 ; 9 : 12, 26 ; 1 Pet. 3:18.
So also Melchisedec could not have been an angel. The scrip
tures say expressly that every priest is taken from among men.
Again it would be idle to tell us that an angel had neither father
nor mother, and what need had an angel of tithes ? The scriptures
never speak of angels as filling the priest's office.
7. Melchisedec was a man. Gray : " The historical evidence is
complete." We have the same reason to believe that Melchisedec
was a man, as that Abraham and the king of Sodom were men.
Heb. 5:1, proves that he was a man. Nor is there the slightest
evidence that Melchisedec was Enoch, Shem, Ham, Canaan, Job
or any other person whose history is given us. The least absurd,
or at least the most urged of these opinions is that Melchisedec
was Shem. Some of the Jews have urged this idea. But we
know who Shem's father was. The same may be said of Enoch,
Ham, Canaan. The fact is, that Melchisedec is a distinct and in
dependent person in history, and we need go no further in our
inquiries, except as he is introduced to us by the Apostle in this
epistle. 8. The great design of the Apostle in introducing Melchisedec

Ch. VII, vs. i, 2.] THE HEBREWS. 269
to his readers is to show that the Levitical priesthood was not tbe
only or the most honored priesthood that ever was upon earth.
Gray represents the Apostle as thus addressing the Hebrews:
" Look back to the origin of your nation, and there you will find
your father Abraham, after he had received the covenant, which is
the source and sum of all your national glory, paying tithes to Mel
chisedec, a priest of the most high God, and receiving his blessing.
And as he was at that time your covenant head and representa
tive, his act was yours, and his inferiority, your inferiority. And
therefore to speak plainly, your whole nation, and among the rest,
the tribe of Levi, paid tithes in Abraham to Melchisedec and re
ceived his blessing." Both of these acts prove the inferiority of
the great ancestor of the Jews.
We come now to explain the section as given above.
1. For this Melchisedec, King of Salem, priest of the most high God,
who met Abraham returning from the slaughter of the Kings, and
blessed him ;
2. To whom also Abraham gave a tenth part of all ; first being by
interpretation King of righteousness, and after that also King of
Salem, which is King of peace. Some make little of the connecting
particle for. Others will give to it its full force, as a logical illative.
It connects what follows with the great truth now in hand, viz,
that the priesthood of Messiah, as set forth by the prophet David,
was to be after the order of Melchisedec, who long preceded the
Levitical priesthood, and was superior to it. The first thing no
ticed concerning this priest is that Melchisedec was both king and
priest — King of righteousness as the word Melchisedec means.
How he acquired this name we know- not. It may have been giv
en him by divine inspiration or revelation. The latter is the more
probable opinion. In the bible oftentimes names are things, though
even there we find many exceptions. Some, however, think it was a
title granted him by surrounding nations on account of his justice
in all political affairs. Doubtless he deserved it. But it seems to
be rather a name than a title. If so, it was probably given him in
infancy. King of righteousness is better than righteous king. But
he was also king of Salem, that is king of peace. He was a peace
ful king, and seems to have been able to command the peace. He
studied the things that make for peace, and he obtained peace.
But he was king of a city, or state, whose name was peace, and
under his protection and guidance it had great peace. Gray :
" Melchisedec, a righteous king, reigning over Salem, a peaceful
city, and being at the same time priest of the Most High God, was
an excellent type of that High Priest, who reigns in righteousness,
over the peaceful city of our God." We cannot certainly know

270

EPISTLE TO [Ch. VII, v. 3.

what particular place is here designated by Salem. Some have
thought it was Jerusalem. As the name of a place, S.alem occurs
only in our verses, in Genesis 14: 18, and in Ps. 76: 2. In Gen.
14 : 18 is the first notice of Salem as the seat of Melchisedec. In
Ps. 76 : 2 Salem undoubtedly points to Jerusalem : " In Salem al
so is his tabernacle, and his dwelling place in Zion." We might
rest satisfied with this exposition adopted by many able and learn
ed commentators, but for two reasons. One of these is that the
ancient name of Jerusalem seems to have been Jebus, Judges 19 :
10. Compare Gen. 10:16; Ex. 33:2; 34:11; and other places
where the word Jebusite occurs. From Melchisedec to the writ
ing of Ps. 76 elapsed nine hundred, or more probably twelve hun
dred years. The other is that there was at least one other place
called Salem, or Shalem, Gen. 33 : 18, which was a city of Shechem.
Some think- this is the same as Salim mentioned in John 3 : 23.
There may have been others bearing the same name. In Paul's
day there were at least two cities bearing the name of Antioch —
one in Syria, the other in Pisidia — and both founded by the same
man in honor of his father. So there were two or more cities call
ed Salem. But no point of doctrine depends on the locality of the
city here named. Turner : '" Certainty on such a point is unat
tainable." It is also unnecessary. The type is complete in the
name of the place. This king of righteousness and of peace
was also priest of the most high God. This is the title given
him in Gen. 14 and shows the fulness of the type in his holding the
two offices. Aaron and his sons were priests, but not kings.
David and Solomon were kings but not priests. For attempting
to unite in his own person both offices, the direst earthly calami
ties came on Uzziah, 2 Chron. 26 : 16-21.
The priesthood and kingly office of Melchisedec had been as
serted by both Moses and David, two great prophets among the
Hebrews, and therefore were undeniable. The fitness and ful
ness of his character as a type of him, who was to come, were
thus put beyond all perplexing uncertainty or reasonable doubt.
This man met Abram returning from the slaughter [or smiting] of
the kings, who had cruelly captured Lot The apostle proceeds
to say of Melchisedec that he was
3. Without father, without mother, without descent, having neither
beginning of days, nor end of life ; but made like unto the son of
God; abideth a priest continually. It is proper to state that there is
no doubt respecting the canonical authority of this verse, nor re
specting the general accuracy of the translation. If any change
in rendering is called for it is in the phrase without descent, literally
it is without genealogy. But then genealogy is family descent.

Ch. VII, v. 3.] THE HEBREWS. 271
The Peshito renders it thus : " Of whom neither his father nor his
mother are written in the genealogies ; nor the commencement of
his days, nor the end of his life ; but after the likeness of the Son
of God, his priesthood remaineth for ever." Wiclif, Rheims,
Doway, Stuart and Craik all read, without genealogy ; Conybeare
and Howson, without table of descent. In considering this chap
ter let us remember that one design of the apostle is to convince
the Hebrews that both before and after the Levitical priesthood
their own scriptures spoke of a priesthood distinct from that of
Aaron and greater than it. He would so far draw their attention
from the sacrifices of the temple as to fix their eager attention on
a far greater offering, that of Jesus Christ on Calvary. The law
of the Levitical priesthood required that a man be able to prove
that he by his father belonged to the tribe of Levi. One's mother
might be of that family ; but that was of no avail if the father was
not a Levite. His father must be lineally descended from Levi.
This was required by the very law establishing the priesthood,
Num. 8 : 5-22. Here none but Levites are even named as admis
sible to the priesthood. There is also a historic interpretation
given of this law less than four hundred and fifty years before Christ
— after the captivity. Thus Ezra records the course pursued in or
ganizing the service of God in his time : " And of the children of the
priests : the children of Habaiah, the children of Koz, the children of
Barzillai : which took a wife of the daughters of Barzillai the Gilead-
ite, and was called after their name : these sought their register
among those that were reckoned by genealogy, but they were not
found : therefore were they, as polluted, put from the priesthood.
And the Tirshatha said unto them, that they should not eat of the
most holy things, till there stood up a priest with Urim and Thum-
mim," Ezra. 2 : 61-63. Compare Neh. 7 : 63-65. Barzillai was an
honored and excellent man, as may be seen in 2 Sam. 17 : 27-29 ;
IQ : 3 1—39 ; 1 Kings 2:7; but he was not a Levite, and these de
scendants of his daughters were not able to show their Levitical
genealogy on their father's side, an'd so they were excluded till by
oracle God should declare whether the loss of their register should
exclude them utterly. Compare Exod. 28 : 1 ; 1 Chron. 24.
It was no less necessary that a man be able to show who his
mother was. For the improper marriage of a priest for ever
excluded his descendants from the priest's office. The law was
full and explicit. Speaking of the high priest God said unto
Moses, " He shall take a wife in her virginity. A widow, or
a divorced woman, or profane, or an harlot, these shall he not
take : but he shall take a virgin of his own people to wife. Neither
shall he profane his seed among his people : for I the Lord do sane-

272 EPISTLE TO [Ch. VII, v. 3.
tify him," Lev. 21 : 13-15. In the same chapter the same law in
similar terms is applied to all the priests. But in Ezek. 44 : 22 it
is said : " Neither shall they [the priests] take for their wives a
widow nor her that is put away : but they shall take maidens of
the seed of the house of Israel, or a widow that had a priest be
fore." So that the maternal descent was in their generations as
rigidly regarded among the priests as was that by the fathers.
Thus it is manifest that one was profaned, that is secularized,
rendered incapable of filling the priest's office, if he could not
show that his mother was such a person as the Levitical law re
quired. She must be an Israelite; she must be a virgin or the
widow of a priest. But in these senses Melchisedec was without
father and without mother. For he was without descent, that is,
without genealogy, such as Aaron and his sons had in the tables
registering the descent of the priests. Ebrard : " Melchisedec's
priesthood had certainly nothing to do with his race and his de
scent, as nothing at all has been recorded of his descent." It was
far different with the Levitical priesthood. Even after long and
cruel captivity, which lasted more than two generations, " the
register was exacted as the only admissible evidence," in the days
of Nehemiah, and doubtless at all times when there was any zeal
for God's glory or the- purity of religion. The priesthood must
be kept pure and must be able to establish descent according to
the law ; but Melchisedec was found in none of the registers of
the Levitical priesthood. In v. 6 the words " whose descent is
not counted" explains the word rendered " without descent,' in
v. 3. Indeed the only historic record we have of him relates
to a time certainly more than one hundred and fifty years before
Levi was born, and four hundred and twenty-two years before
the Israelites came up out of Egypt, and the priesthood of the
Levites was not established till after that. This fact of itself
clearly shows that Melchisedec and his antitype were quite differ
ent from Jewish priests, and that perfection was not by the Levit
ical priesthood.
The apostle proceeds to say of Melchisedec, that he had no be
ginning of days, that is, the time of his birth was not given, as it was
given in the genealogical tables of the Levitical priesthood.
Among the Jews two purposes were answered by the record of the
birth, or beginning of days.
1. The Levite was to enter on the priesthood at thirty years of
age, and the fact of his being of lawful age must be proven.
2. He must lay aside the regular duties of a priest at fifty years
of age, and this age must be duly proven. The scripture settling
this matter is found recorded with great clearness in Num. 4 : 1-3.

Ch. VII., v. 3-] THE HEBREWS. 273
True, the Levites entered the service of God in a subordinate ca
pacity as candidates for the priest's office, at as early an age as that
of twenty-five years, Num. 8 : 24-26; and at one time when there
was a demand for much light service they were called into their
novitiate at twenty years of age, 1 Chron. 23 : 24-28. But they
entered at an early age as servants and learners, and not at all as
priests. Whether the priest lived to be over fifty years of age or not, his
death, or end of life, as Paul well calls it, was no doubt also regis
tered ; for, if the priest was at his death under age to retire from
his course, some one must be appointed to take his place, or some
new arrangement be made. Besides, it was but a decent respect
to " those, who had long and faithfully served at the altar that the
date of their death should be recorded." This was done of the
patriarchs both before and after the flood, Gen. 5 : 3-32 ; 1 1 : 10-32.
Melchisedec did not go out of office at fifty. Thus by " a mortal
type Paul sets forth the eternity of the antitype."
Still we must inquire in what sense we are to understand the
words without father, etc. The methods of explanation adopted
by various writers are such as these :
1. Some take our verse literally, and regard the apostle as deny
ing that Melchisedec had either father or mother ; that he ever
was born or ever died. Of course such regard him as either a
divine or an angelic person. But this has been shown not to be
so. And there never was. but one man, who was not born of a
woman. 2. Some regard our verse as simply denying that Melchisedec
had predecessor or successor in office ; and so differed from the
Jewish priests, who had a long line of succession. It is a fact
that neither Melchisedec nor he of whom he was a type had either
predecessor or successor. The apostle notices this truth in this
very chapter, vs. 23, 24. Yet our verse not only saj's that he was
without father, which perhaps may sometimes mean predecessor,
but it also declares that he was without mother. Now women
were never priests by the appointment of God, and so could not
precede or succeed any priest of God.
3. Still others contend that the apostle merely asserts that the
human genealogy of Melchisedec is not given among that of. the
patriarchs. But this quite destroys the typical character of Mel
chisedec ; for the human genealogy of Jesus Christ is given with
great care in two forms : first, by Matthew, then by Luke ; and in
fact there is no woman so renowned as the mother of our Lord.
The human genealogy of Jesus of Nazareth was moreover deter
mined by a judicial process ordered by the Roman Emperor to
18

274 EPISTLE TO [Ch. VII, vs. 4, 5.
enrol the Jews for taxation ; and so, both Joseph and Mary were
acknowledged to be of the house and lineage of David, before
Jesus was born.
And as to the beginning of days and end of life, the scriptures
record with great fulness both the birth and the death of Jesus
Christ. The overstrained fancy of some that 'as Melchisedec is
without father, mother, birth or death, recorded in scripture, so
Jesus is really without father as man, and without mother, birth
or death, as God,' is not entitled to extended consideration. To
- say that Christ as God is without genealogy, or that he as God is
without a mother is simply idle.
4. The explanation, which meets the demands of the whole
case, is that the apostle is speaking of the genealogical register of
the Levitical priesthood. This view falls in with what the apostle
says in verses 13, 14 of this chapter, and in Heb. 8 -.4, and is sub
ject to none of the objections belonging to the other modes of
explanation. Let us remember what the apostle has in view, viz.,
to show to the Israelites that a priest, not of the order of Aaron,
but of a much greater than Aaron, was required, under the Chris
tian dispensation. He tells us that Melchisedec was made like
unto the Son of God, that is, he was raised up and his history is left
as it is, that he might be a type of the Son of God ; and presently
proceeds to show that he was much greater than Aaron or any of
the Jewish priests. It is added, He abideth a priest continually,
that is, he stands out in history as a priest independent of all the
laws of priesthood known to the Jews, not transmitting his office
to any other, and so having an unchangeable, or intransmissible
office, and deriving it not from the strength of a carnal command
ment, but from that authority, which made it independent of all
other orders of priests. The great objection of the Jews to
Christ's priesthood was that he was not of the tribe of Levi.
Paul shows that Moses and David had foretold that such should
be the fact concerning Messiah. The record shows no end of
the priesthood of Melchisedec ; and so he was a fit type of Christ,
who literally continueth a priest in the full exercise of his office
for ever. Turner : " The phrase simply means that Melchisedec
continues to be a priest constantly, to the end. He himself bears
throughout his priesthood."
4. Now consider how great this man was, unto whom even the patri
arch Abraham gape the tenth of the spoils.
5. And verily they that are of the sons of Levi, who receive the
office of the priesthood, have a commandment to take tithes of the peo
ple, according to the law, that is, of their brethren, though they come
out of the loins of Abraham:

Ch. VII, vs. 6-io.] THE HEBREWS. 275
6. But he whose descent is not counted from them received tithes of
Abraham, and blessed him that had the promises. The argument is
summarily this : A superior does not pay tithes to an inferior.
Abraham therefore was not superior to Melchisedec. Conse
quently one of his remote descendants, claiming all under the
covenant made with Abraham, could not be greater than Mel
chisedec ; and so, the Aaronic priesthood was not greater than
that of the King of Salem and priest of the Most High God.
Another matter, showing the superiority of Melchisedec over the
Levitical priesthood, was that Melchisedec blessed Abraham.
This settles the question, for he adds :
7. And zvithout all contradiction, the less is blessed of the better.
Or as Peshito has it : " But it is beyond controversy, that the
inferior is blessed by his superior." Of course then, the priesthood
of our Lord was more excellent than that of Aaron, as Melchisedec
was superior to Abraham. Tithes themselves were originally
due to God, the Sovereign Lord of all ; and so, even the paying
of tithes was a formal acknowledgment of superiority. No Jew,
whatever his office or dignity, would claim any superiority over
Abraham. Consequently no Jewish priest could fairly claim to
be the equal of Melchisedec. The authoritative benediction in
all ages of the church has been pronounced by the minister upon
the people ; not by a private man on the ministry. The apostle
proceeds with his argument :
8. And here men that die receive tithes ; but there he receiveth
them, of whom it is witnessed that he liveth, that is, tithes were paid
to Melchisedec, whose death the scriptures nowhere record, whose
priesthood was liable neither to change nor succession ; and who
received his priesthood from no man. Of the priesthood of Mel
chisedec the scripture records no imperfection, no change, no end.
It ran through all his dispensation. Calvin: " The type is de
scribed as having no end ; the order of priesthood, which it rep
resents, is therefore eternal."
9. And as I may so say, Levi also, who receiveth tithes, paid tithes
in Abraham.
10. For he was yet in the loins of his father, when Melchisedec met
him. This is but a strengthening of the foregoing argument,
shewing the superiority of the priesthood of Melchisedec over
that of Aaron and his successors. The apostle admits that the
Levitical priesthood was honored and honorable, and by divine
appointment received tithes ; but he contends that the priesthood
of Melchisedec was still higher and more honorable because it
received tithes from the great ancestor of all the Jews, and the
father of all believers ; and so virtually received tithes from Levi

276 EPISTLE TO [Ch. VII, vs. 6-10.
and his descendants, although " Levi as yet had no other than a
representative existence ; his personal existence had not yet be
gun." This kind of statement was fitted to have great weight
with a Hebrew, who was persuaded that he held under Abraham
and through him. The phrase rendered As I may so say, at the
beginning of v. 9, was not uncommon. It sometimes seems to be
equivalent to this, To sum up all. But the more common sense
is a notification that what is said is not to be pressed too far, and
that the language is rather figurative, than literal. It should
however be observed that Levi never paid tithes but in his ances
tor Abraham, nor did he ever receive tithes but in his posterity.
As Christ derived his human nature through a woman descended
from Abraham, some have suggested that Paul's argument proves
his priesthood inferior to that of Melchisedec, as his mother's
great ancestor paid tithes to that great priest. A sufficient answer
is, that Christ's birth was not by ordinary generation, but wholly
miraculous ; that therefore he was not represented in Adam so as
to be chargeable with original sin ; nor was he represented in
Abraham, so as to have paid tithes in him, or to be personally
benefitted by Abraham's faith.
DOCTRINAL AND PRACTICAL REMARKS.
1. We ought to study with diligence and docility every inti
mation of God's will, wherever or however given in his word.
This whole chapter is very much a study of a few words of history
written by Moses. The law had a shadow of good things to
come. And even before the law there were types and figures of
great blessings yet to be revealed. The study of scriptural typo
logy is an act of piety and a profitable exercise. It should be
conducted with sobriety, but it should be done with zeal and
earnestness. Scott : " Every part of scripture was intended, in
one way or other, to honor our ' King of righteousness and peace,'
our glorious High Priest and Saviour: and the more accurately
we examine it, the fuller will be our conviction, that ' the testi
mony of Jesus is the spirit of prophecy.' " We should regard
nothing unimportant, if in mercy God has kindly taught it to us.
We may not find ourselves perfect masters of all he would teach
us at first; but we should meditate, and pray, and read, and in
quire, until we make some progress in knowledge. Owen:
" When truths in themselves mysterious, and of great importance
unto the church, are asserted or declared, it is very necessary that
clear evidence and demonstration be given unto them ; that the
minds of men be left neither in the dark about their meaning,

Ch. VII, vs. i-io.] THE HEBREWS. 277
nor in suspense about their truth." We ought earnestly to im
plore divine guidance in such studies, and not follow wild im
aginings. Nor should we be afraid to let every sentence and
type of scripture have all the force and fulness of meaning fairly
belonging to it. The first gospel ever preached on earth re
spected the seed of the woman destroying the serpent : " It
shall bruise thy head, and thou shalt bruise his heel," Gen. 3 :
15. The words are few and simple; and yet they contain the
germ of all the truth and grace shown or to be shown to men
in Jesus Christ. Then we have the promise of God to Abraham
respecting his " Seed ; " and the prophecy of Jacob respecting
" Shiloh," Gen. 28: 14; 49: 10. Paul asserts that Adam was a
type of Christ, Rom. 5 : 14. David and Paul make Melchisedec
another figure of the great Deliverer. And although Noah and
Joseph are not in scripture said to have been types, yet who
can read their history and doubt it ? Who would have regarded
the two mountains in Arabia as giving instruction in divine things,
if Paul had not thus spoken of them ? Gal. 4 : 23-26. It is easy in
deed to push the doctrine of types too far, and it is as easy to
come short of the truth in this matter. Some have broadly
asserted that nothing in the Old Testament is typical unless in
the New Testament it is expressly declared so to be. We should
not commit a more serious mistake, were we to adopt the canon
that no part of the Old Testament is Messianic, unless it is declared
so to be by Jesus Christ and his apostles. It is not contended
that the ancient prophets always or fully understood their own
prophecies, whether uttered in words or in types. Indeed we
know they did not, and their predictions are more useful to us
and better understood by us than by themselves, 1 Pet. 1 : 10-12.
And it is well suited to show us that the scriptures are like presses
bursting out with new wine, when we find both the name Mel
chisedec and the title king of Salem pregnant with meaning.
2. The very existence of such a priest as Melchisedec shows that
from remote ages God had thoughts of mercy to the Gentiles, and
by no means confined his love to one people — the descendants of
Abraham. Yea more, the fact that Melchisedec was greater than
Abraham, and greater than any priest ever descending from
Abraham, shows that God intended that the Gentile church should
be very glorious. He, who tithed and blessed Abraham, and who
was " priest of the Most High God, possessor of heaven and earth,"
had a priesthood of his own, wherein he blessed not his own
people alone, but even the great ancestor of the Israelites, and
was a priest hundreds of years before Aaron wore a mitre. Thus
his office had a wider range and a greater antiquity than that of

278 EPISTLE TO [Ch. VII., v. r.
the sons of Levi. There is hope for the heathen. God has pro
mised and done very great things for the Gentile church. Owen :
" God can raise the greatest light in the midst of the greatest
darkness, Matt. 4; 16."
3. It has been thus far true that each succeeding dispensation
of God's grace to men has been more glorious than any that pre
ceded it. Thus the Mosaic institute was better than the patri
archal. John's heraldry of Messiah was more glorious than the
legation of Moses, Matt. 1 1 : 1 1 ; Luke 7 : 28. And the very same
scriptures determine that the gospel dispensation far outshines all
that have gone before it. The way of life is more plain ; the evi
dences of divine authority are more clear ; the work of God more
rapid and more powerful. It is for a joy to the believing sinner
that he can look back to very remote ages, and see a divinely or
dained priesthood enthroned in Salem, and infallibly know that
he was a personal and instituted type of our Lord Jesus Christ,
who blesses all his people. In like manner we have cause for re
garding the heavenly dispensation of grace after this life as un
speakably exceeding in glory all manifestations of God's perfec
tions ever before made. Compare Isa. 64:4; 2 Cor. 12:4; Rev.
22 : 1-5.
4. In all ages God has had true servants, who delighted to honor
him. We are greatly mistaken if we suppose that any ecclesiasti
cal history, extant or ever written, gives an adequate conception
of the number and excellence of the true people of God of any age
or country. Elijah was a great and good man, but even he thought
he stood alone, when God had in Israel seven thousand men, who
had not bowed the knee to Baal. Melchisedec lived in a time
when general and dreadful corruption prevailed ; yet it is recorded
of him that he was a priest of the true God, and a king of right
eousness and of peace, and so reverend a person that the patriarch
Abraham did him great honor and sought his benediction. Lind
say : " The day of judgment will reveal saints who were alto
gether unknown in this world ; and the words of Cornelius will
be fully vindicated, that God is no respecter of persons." Com
pare Matt. 8 : 1 1 ; 19:30; Mark 10: 31; Luke 13:30.
5. All former dispensations pointed to Christ, and their institu
tions and rites were important and valuable chiefly as they drew
their significance from their Messianic character, v. 1. If Melchi
sedec had been no type of Christ, the brief record of him in Genesis
would have been pleasant indeed, but of no more interesfor value
than many another record occupying even less space on the page
of history. Calvin : " Melchisedec was made like unto the Son of
God, so far as was requisite, that he might be a sign. . . It is

Ch. VII, v. I.] THE HEBREWS. 279
enough that we behold the outlines of Christ in him : even as the
form of a living man can be seen in a tablet, and yet the man is
very far from being the picture of him." We, who live under the
gospel, having before us both the type and the antitype, both the
prediction and the fulfilment of it, can read the scriptures both
backward and forward. The event casts light on the prophecy,
and the promise or type illustrates the history. If these things
are so, it fairly follows that men and actions derive their chief im
portance for good or for evil, as they stand in a friendly or hostile
attitude to Christ. There is a day coming when it will amount to
more to have given a cup of cold water to a follower of Christ,
than to have ruled a continent.
6. Jehovah is supreme and sovereign — the Most High God, v.
1. There is none above him ; there is none with him ; there is
none beside him ; he is God alone. Most High is one of nine or
ten proper names given to the personal God of the Bible, and it is
most fitly claimed by him ; for he is exalted, and dwelleth on high ;
he rules in heaven and in the kingdoms of earth ; he giveth maj
esty, glory and honor ; he is high above all the nations, and his
glory above the heavens. Compare Ps. 33 : 5 ; 1 13 : 4, 5 ; . Dan. 4 :
32 ; 5 : 18. No marvel God is a good refuge to poor souls that
flee to him, Ps. 91 : 1. No marvel that the pious and the wise cry
unto him. No marvel that prophets celebrate his condescension
in dwelling with the lowly and penitent soul, Isa. 57:15. No
marvel that he hates pride and ambition, which lead men to aspire
to be as God. No marvel that he blotted out Lucifer, when he
said, " I will ascend into heaven, I will exalt my throne above the
stars of God." Honor, and glory, and power, and liberty, and
sovereignty, and riches, and happiness, and salvation can have but
one author, even God ; for he is in all, and over all, and above all.
Blessed be his name for ever and ever.
7. Well would it have been for the world if every potentate,
who has ever held a sceptre, had been, like Melchisedec, a " king
of righteousness " and a " king of peace." Besides him there have
been a few good kings, whose wise and benignant sway has been
as the light of the morning when the sun riseth, even a morning
without elouds ; as the tender herb springing out of the earth by
clear shining after rain, 2 Sam. 23:4. Now and then there has
been a Josiah, or an Edward VI. But there have been whole lines
of monarchs as in the kingdom of Israel, whose several record,
brief but graphic, was, He did that which was evil in the sight of
the Lord. No wonder that mankind dread any man invested with
unlimited power, whether he gains it by usurpation, election, or
inheritance. The lawfulness of a kingly government none will

280 EPISTLE TO [Ch. VII. vs. 1-3.
dispute. Rightly managed it is an emblem of the government of
God. But wickedly managed, it is no mean representation of the
kingdom of darkness. Often by ambition and cruelty is earth
made like the bottomless pit, where there is weeping, and wailing,-
and gnashing of teeth. Were sovereigns perfectly wise, and just,
and powerful, and good, a monarchical government would be the
best. But long and painful history gives us fair warning that they
are often weak, and selfish, and pusillanimous, and feeble, and
devilish. Indeed history clearly records that much power can
seldom be entrusted to any man, under any form of government,
but at the risk of all solid constitutional freedom. If God for
sakes a people, whatever their form of government may be, they
are undone. They will soon find a Hazael or a Herod in power
able to make them groan from the depths of their hearts. Or God
may give them a Pilate for a governor, a Judas for a chamberlain,
and a Zaccheus for a tax-gatherer. And then their woes come
like an armed man.
8. By type, by prophecy and by history we learn that the Lord
Jesus Christ is both a King of righteousness and a King of peace.
These were titles of his type Melchisedec ; much more do they
belong to his antitype, who is expressly called " the Lord our
Righteousness " and " the Prince of Peace," Isa. 9:6; Jer. 23 : 6.
On these matters the word of God is full and clear. The scrip
tures declare that the righteous Lord loveth righteousness ; that
he leads his people in the paths of righteousness, for his name's
sake ; that the upright shall receive the blessing from the Lord,
and righteousness from the God of his salvation ; that he loves
righteousness and hates wickedness ; that he is pleased with the
sacrifices of righteousness ; that his church shall be called the city
of righteousness, etc, Ps. 1 1 : 7 ; 23:3; 24 : 5 ; 45 : 7 ; Heb. 1:9;.
Ps. 51 : 19 ; Isa. 1 : 26. Then we have other scriptures which unite
righteousness and peace under the reign of Messiah : " He shall
judge the people with righteousness, and the poor with judgment.
The mountains shall bring peace and the little hills by righteous
ness. . . In his days shall the righteous flourish : and abundance
of peace so long as the moon endureth," Ps. 72 : 2, 3, 7. Compare
Isa. 11:5, 6; Jer. 23:5; Zech. 6:12, 13; Luke 2 =14; John 14:
27 ; Col. 1 : 20. So that no results of Christ's reign, however
glorious, ought to awaken incredulity. They were foretold.
9. The office of priesthood, always so well guarded, receives its
full glory in Christ Jesus, and in none else. Whatever honor per
tained to other priests, it was but shadowy and evanescent. For
instance it is said of Melchisedec that he abideth a priest con
tinually, that he liveth, etc. All this can only mean that in the

Ch. VII, vs. I-3-] THE HEBREWS. 281
dispensation of priesthood committed to him, he was sole incum
bent, and had neither predecessor nor successor, etc. Nor is there
any record of the end of his priesthood. But Jesus Christ is a
priest for ever in a much higher sense than any man. Melchisedec
alone filled up the whole of his priesthood. But it ran only
through one life of one man upon earth. But our great High
Priest lives for ever, reigns for ever, and alone fulfils his priest
hood according to the power of an endless life, and so hath an un-
. changeable priesthood. Lindsay: "As the fact that the end of his
life is not mentioned is employed as a type of the unending dura
tion of Christ, so the fact that the end of his priesthood is not
mentioned is equally fitted to exhibit typically the unending priest
hood of the Son of God." So far as the record of his life is con
cerned, Melchisedec would seem to be a priest continually ; but
our Lord Jesus Christ is literally a priest for ever. He is actually
and everlastingly in office. He never has vacated and never shall
vacate his priesthood. His priesthood supposes all others to have
ceased and precludes them. Thus we are not perplexed with
different priesthoods. The one great priest is all in all. Heub-
ner : " The Levites take a tenth from their brethren ; Melchisedec
takes tithes from Abraham ; but Christ receives the reverence, the
service of the whole world." Oh that men would give him the
honor and the glory which are his due. There is no danger that
any man will too entirely commit his immortal interests to him.
Lindsay: " He is able to save to the uttermost them that come
unto God by him, seeing he ever liveth to make intercession for
them. He is a priest in all respects suited to our case, and no
danger can be imagined at any time to threaten us, which he will
not be ready to ward off. He is ever at his post. All our pray
ers he will hear. In all our straits and difficulties he will sympa
thize with us. When we confess our sins, and cry to him for par
don, he will cleanse us from all our unrighteousness, and, through
sprinkling of his precious blood, bless, us with complete forgive
ness. O the privilege of having such a priest to plead for us in
the sanctuary above. Let us not for want of earnest and continu
ous application to him want the blessings which he is exalted to
bestow." 10. The going forth of Melchisedec to meet Abraham and bless
him on his return from the slaughter of the Kings brings up the
question of the lawfulness of war, v. 1. Were all wars of the
same character with that waged by Abraham, mankind would be
less divided on this subject. He pursued and smote the predatory
bands, who had without cause or provocation invaded the plain,
and carried captive his kinsman Lot. The aggressors were a cruel

282 EPISTLE TO [Ch. VII, vs. 1-3.
company of outlaws, who regarded not rights or justice, the
comity or the law of nations. To punish them was an act of jus
tice, of which they could not justly complain. They loved scenes
of blood, and they had enough of such appalling work. Their
overthrow was a righteous retribution from heaven. They that
take the sword are apt to perish by the sword. Wars of rapine
and of conquest are always of bad morals. And most wars are
painfully an " abolition of the principles of virtue." Let men,
who delight in carnage, remember that they will have an awful
account to render. " Let them drink down their cup of blood and
tears, poisoned with deadly guilt : this is but the beginning of
their sorrows." While these things are certainly so, there is no
other penalty for a violation of the laws of nations, but war.
Christianity will surely banish war from the world, Isa. 2:4; Mic.
4:3; but this result will be reached by making men just, true and
merciful. The wicked will do wickedly. The bloody will delight
in violence. If war is for the suppression of violence, it looks like
a singular remedy ; but sometimes there is no other. One of the
horrible things attendant on war is that it brings misery and death
alike on innocent and guilty, on base and noble, on old and young.
Another is that the arbitrament of the sword often awards victory to
the wrong side. In the rage and horrors of war we may always
have this solace : " The Lord God omnipotent reigneth." Nor
will Christ fail to be honored by all the overturnings of the
world. Owen : " All the commotions and concussions that are
among the nations of the world, do lie in, or shall be brought into,
a subserviency unto the interest of Christ and his Church."
n. We may receive the blessing of God's real ministers, v. 1.
It will do us no harm unless we despise it. It may do us great
good, as it did Abraham. Duncan : " God, as he has the sover
eign power and absolute disposal of good and evil, so he only can
bless in a proper sense, i. e., he only can communicate good ; but
yet men of authority from him sometimes bless, and their blessings
are means of communication of good to the persons blessed."
Compare Num. 6: 24-26.
12. How glorious are Christ's names and titles, v. 2. Some of
these were borne by those who were types of him, as Joshua and
Melchisedec. A good collection of them can be found in several
fine writers. The pious study of them always rewards the good
man. We need the comfort to be derived from them all.
13. Nor should we find fault with God for speaking to us in
dark sayings, and in parables, and in allegories, vs. 1-3. God has
told us so much that is plain and practical, that if we love and
practise that, he will enlighten us in many things, which would

Ch. VII, vs. 2-6.] THE HEB RE WS. 283
otherwise be hidden from our eyes. And the very concealment
of some things from -our view may operate as a test of our humil
ity, docility and obedience. Owen : " The scripture is so abso
lutely the rule, measure and boundary of our faith and knowledge
in spiritual things, as that what it conceals is instructive as well
as what it expresseth."
14. The passage of scripture under consideration inculcates the
practice of giving freely of our worldly goods to pious and benev
olent uses, vs. 2, 4, 5, 6. Lindsa)' : " The chief difference between
offerings of the old dispensation and those of the new is, that for
merly a definite proportion of one's annual increase was fixed by
divine appointment, as what should go to pious uses ; whereas
now it is left to every man to decide for himself how much he will
contribute to the cause of God." The general principles of scrip
ture now governing this matter are such as these : " It is more
blessed to give than to receive ;" " The Lord loveth a cheerful
giver ;" " Ye know the grace of our Lord Jesus Christ, that though
he was rich, yet for your sakes he became poor, that ye through
his poverty might be rich." The scripture every where enjoins
that we give God the best of every thing, Num. 18:29. If any
thing is clear, it is that they who receive much should give lib
erally. No man for ever saves all he has, but he who in this
life wisely uses all for God's honor. Owen: " Whatever we re
ceive signally from God in a way of mercy, we ought to return a
portion of it to him in a way of duty." If men knew what wis
dom was, they would never be mean or stingy.
15. God's ministers ought not to be unwilling to receive for
their support the voluntary contributions of God's people, vs. 2,
4, 5, 6. If they are not in personal need of them, they can use
them greatly to the advantage of the needy and of the cause of
Christ. They do a great wrong to the pious poor when they dis
courage them from casting their two' mites into the treasury of
the Lord. It did not damage the churches of Macedonia, but was
proof of the grace of God bestowed on them, that in a great trial
of affliction, the abundance of their joy, and their deep poverty
abounded unto the riches of their liberality, 2 Cor- 8 : 1. Melchis
edec was a king, and he seems to have possessed large wealth ;
for his kingdom was established by righteousness, and he encour
aged the arts of peace. These things naturally tend to prosperity.
Yet he, as priest of the Most High God, did not refuse the tithes
offered him by Abraham. In this he set an example to such min
isters of God as have a support independent of the people, whom
they serve. Their successors will probably be poor men, and
then the people will think it a hardship to support the gospel

284 EPISTLE TO [Ch. VII., v. 4.
among them. Let wealthy ministers not refuse a salary ; but let
them not consume it upon their lusts, but freely help their poor
brethren, or give it to the spread of the gospel in other places, or
to the founding of humane institutions at home. That, which has
clothed tithes for the ministry with such odium has been, 1, that
they have been made compulsory ; 2, that the means used to col
lect them were often cruel ; 3, that often they were for men, who
cared nothing for the flock but only for the fleece ; and, 4, that
arguments in their favor have been drawn from the Jewish The
ocracy, and not from the gospel, where they are not enjoined;
but where the support of ministers of the gospel is wholly volun
tary and is argued and urged from such considerations as these :
" If we have sown unto you spiritual things, is it a great thing
if we reap your carnal things?" " Let him that is taught in the
word communicate to him that teacheth in all good things," 1
Cor. 9:11; Gal. 6 : 6. Compare Matt. 10 : 10 ; Luke 10: 7 ; John
13 : 20; Phil. 4: 18 ; 1 Tim. 5 : 18'. Owen : " It is the duty of those
who are employed in sacred ministrations to receive what the
Lord Christ hath appointed for their supportment, and in the way
of his appointment." God is wiser than man. His plan is best.
16. The demand here made upon us for careful thought and con
sideration is most reasonable, v. 4. We are too slow to give our
minds to things, which will instruct us in the way of life. Our
natures are terribly sluggish. Patterson : " Such is the moral
lethargy that has settled on the human soul, and that still, in some
measure, lingers in the minds of the faithful, that there is great
danger of religious subjects, and especially certain of them, being
neglected and overlooked." As sure as some subjects are pre
sented to men's minds, they refuse to entertain them. This is
specially true of things mysterious, particularly if their bearing is
to exalt Christ. Paul would have us study this matter. Lindsay :
" Ponder it well. Think of the dignity of Abraham. By how
much more your notions of him are high, by so much must your
views of Melchisedec rise to a still loftier point. The object of
the comparison is not to sink Abraham, but to exalt Melchisedec ;
to raise Abraham very high, that Melchisedec may be exalted."
And all this is for the purpose of giving us just ideas of Christ,
the antitype. The lawyers have a maxim : " Qui haerit in litera
haerit in cortice "—he who merely reads the letter of the law and
goes no further, never truly understands its nature. This is still
more true of divine things, especially such as relate to Christ and
his salvation. Let men think, study, meditate. For what were
our intellectual faculties given us, but that we should use them to
the glory of God ? Owen : " It will be fruitless, and to no advan-

Ch. VII, vs. 2-io.] THE HEBREWS. 285
tage, to propose or declare the most important truths of the gos
pel, if those, to whom they are proposed, do not diligently inquire
into them." If lost men would find the road to heaven, let them
ask the way, and ponder the truth of God, and the ways of their
own feet.
17. Very few things are more dangerous or unmanageable than
religious vanity ; and, therefore, it must be rebuked, v. 2-10. The
Hebrews had such high and inveterate notions of their ancestors,
rites, laws and priesthood, that when the gospel was proposed, it
was humiliating and offensive to them. When men are puffed up
and self-conceited, they must be humbled. Gray: "They were
certainly too much elated with ideas of the dignity of the Abra
hamic race, and of the civil and religious institutions bestowed on
it. Gratitude to God should have been combined wdth humility.
But pride destroyed humility, and dethroned gratitude: the sin
gularity, more than the value of their religious institutions, grati
fied : of the latter they had formed a very erroneous estimate ; but
this much they knew, that their religion distinguished them from
all other nations." Men in such a mood cannot be profited by any
teaching. They abuse or pervert the truths they hold. Hence
the necessity for the course of argument here pursued by the
apostle. To the right minded it must have been conclusive.
Men cannot be made better by flattering either their personal or
ecclesiastical vanity.
18. It is clear that Melchisedec's priesthood was glorious. But
he was a type of Christ, and Christ far excels all the types both in
his personal and official excellence. Lindsay : " The eternity of
Christ's priesthood could not, in the nature of things, be typified
by another priesthood literally eternal too ; and therefore it was
necessary, if it was to be typified at all, that some kind of simili
tude of it should be contrived. Such a similitude we find of it in
the priesthood of Melchisedec. He was made like to the Son of
God. His life, his office, purposely exhibited without recorded
commencement or recorded close, furnish a suitable prefiguration
of the eternal duration of the Messiah. Aaron is known to us as a
man throwing off his pontifical robes, resigning them to his suc
cessor, and preparing to die ; but Melchisedec is never presented
in such an attitude. He appears only as a living man and a living
priest ; and the purpose is, that he might prefigure the enduring
priesthood of Christ. . . We may also conclude that an unex
ampled power of blessing must belong ito Christ. Melchisedec
blessed Abraham, and blessed him with effect: his words were
ratified by Heaven, and the blessing of God came down in copious
measure upon the patriarch. As much higher, then, as Christ is

286 EPISTLE TO [Ch. VII, vs. 7, 8.
than Melchisedec, so much greater power must belong to him.
He breathed upon the disciples, and they received the. Holy Ghost.
He distributed a few loaves among famishing thousands, and they
were all satisfied." There is no limit to his grace, or to his energy,
or to his authority, or to his wisdom, or to his control of events
and destinies. Of course it follows " that Christ, abiding a priest
forever, hath no more a vicar, or successor, or substitute in his
office, or any deriving a real priesthood from him, than had Mel
chisedec." 19. God is a sovereign. He puts Abraham above all who de
scended from him by ordinary generation. But he puts Melchis
edec above Abraham. And he puts Christ above all men and all
angels. He has a right to do what he will with his own. He is
Lord of all. Owen : " It is God's prerogative to give dignity and
pre-eminence in the church, among them which are otherwise equal,
and this must be acquiesced in." Not to acquiesce is to fight against
God. And " wo to him that striveth with his Maker ! Let the
potsherd strive with the potsherds of the earth." Isa. 45 : 9.
20. It is proof of the desperate character of the Romish doctrine
of the eucharist that it is made to rest so much upon the bread and
wine brought by Melchisedec for the refreshment of Abraham and
his soldiers. Calvin : " The Papists are doubly ridiculous, who,
after they have denied that there is bread and wine in the mass,
yet prate about the sacrifice of bread and wine." The fact is that
as a friendly and hospitable neighbor and king Melchisedec re
freshed the weary warriors with bread and wine ; and what has
that to do with the Romish Mass ? Did not Christ himself first
and alone institute the Lord's Supper? Melchisedec never cele
brated that feast If the transaction recorded in Genesis 14th had
been a gospel sacrament, would not Paul have made some allusion
to its mysterious character? His silence is certainly significant.
Bellarmine admits the silence, but says it was a mystery too deep
for the Hebrews. But if they could understand the doctrines
of the divinity and incarnation of Christ, one would think thejr
might at least bear some allusion to the sacrament which com
memorates his death.
21. There are unquestionable truths, undeniable first princi
ples in religion, against which all contradiction is idle, v. 7. Let
us hold them fast, and never yield them to any tempter or seducer.
22. Men die, v. 8. Being God's ministers does not give them
any dispensation.
23. Our section brings up the interesting subject of blessing God
and man — of Doxologies and Benedictions. The record in Gen.
14:19, 20 expressly informs us that Melchisedec blessed both

Ch. VII., vs. i-io.] THE HEBREWS. 287
Abraham and God. These matters deserve more attention than
they often receive. Let them be studied. The Bible has a great
variety of both.
24. Our section, especially the first part of it shows that we are
bound, when edification may be thus promoted, to explain strange
words and hard sentences. This is specially needful in religion.
for concerning it men are sadly blinded. Gouge: "Strange
words or sentences without interpretations are to no purpose ; no
profit can be reaped thereby. They are as musical instruments
and trumpets sounded without any distinction." Paul : " In the
church I had rather speak five words with my understanding, that
by my voice I might teach others also, than ten thousand words in
an unknown tongue," 1 Cor. 14: 19. A good minister once said:
" Brethren, it will take all our learning to make things plain."

CHAPTER VII.
VERSES n-19.
PERFECTION NOT BY THE LEVITICAL PRIESTHOOD.
CHANGE UNDER THE GOSPEL REASONABLE.
CHRIST DIVERSE FROM JEWISH PRIESTS.
1 1 If therefore perfection were by the Levitical priesthood, (for under it
the people received the law,) what further need was there that another priest
should rise after the order of Melchisedec, and not be called after the order
of Aaron ?
12 For the priesthood being changed, there is made of necessity a change
also of the law.
13 For he of whom these things are spoken pertaineth to another tribe,
of which no man gave attendance at the altar.
14 For -if is evident that our Lord sprang out of Juda; of which tribe
Moses spake nothing concerning priesthood.
15 And it is yet far more evident : for that after the similitude of Mel
chisedec there ariseth another priest,
16 Who is made, not after the law of a carnal commandment, but after
the power of an endless life.
17 For he testifieth, Thou art a priest for ever after the order of
Melchisedec. 18 For there is verily a disannulling of the commandment going before
for the weakness and unprofitableness thereof.
19 For the law made nothing perfect, but the bringing in of a better hope
did ; by the which we draw nigh unto God.
RATHER for convenience than on account of any pause in the
sense, this section is separated from what precedes and from
what follows it ; for the apostle still pursues his main theme —
the superiority of Christ's priesthood over that of the children of
Levi. w. If therefore perfection were by the Levitical priesthood, {for un
der it the people received the lazv,) what further need was there that
another priest should rise after the order of Melchisedec, and not be called
after the order of Aaron ? On perfection see above on Heb. 2 : 10;
(z88)

Ch. VII, v. ii.] THE HEBREWS. 289
5 : 9. The perfection here spoken of very much relates to the fin
ished work of atonement. There was nothing in the law -of sacri
fices and ceremonies in the Levitical priesthood, which met all our
wants. The work of Christ in the perfection of his character as a
priest completed all that was necessary to be done in the way of
sacrifice and in the way of justifying righteousness. In the salva
tion of a sinner nothing effectual is done till sin is fully expiated.
In this the Levitical priesthood did nothing truly and properly,
but only figuratively and ceremonially. " For it is not possible
that the blood of bulls and goats should take away sin," Heb 10 :
4. But the sacrifice of Calvary was real, proper and complete. In
it all previous, divinely appointed sacrifices had their significance
fully expressed and fulfilled. It was the end. It was perfection.
" For by one offering he hath perfected for ever them that are
sanctified," Heb. 10 : 14. In this great sacrifice divine wrath is
appeased, divine justice satisfied, human guilt covered, the con
science of the believing sinner satisfied, the way of access to God
fully opened, gratuitous justification shown to be both possible and
consistent with holiness, and thus a solid basis laid for trust, peace,
joy, hope and all the animating principles of pious human action.
No such perfection as this was ever attained by means of the Le
vitical priesthood. They acted under a law, which as a ritual was
perfect. {For under it [the Levitical priesthood] the people' received
the law.) The word rendered law occurs in this chapter six times.
In some cases but not in all it would make good sense to under
stand the moral law ; but in every case it makes good sense to un
derstand the Levitical law, establishing the priesthood, rites and
ceremonies of the Jewish dispensation. In our clause the noun ren
dered law is not found, but a cognate verb is given — equivalent to
organized by law, or having law established among them. The same
verb occurs in Heb. 8 : 6 and no wrhere else. Now the argument
of Paul is that there was a great deficiency and want of perfection
under the law of the Levitical priesthood ; and that the scriptures
themselves so. admitted. Else what further need was there, (as David
taught in Ps. 110th) that another priest should arise after the order
of Melchisedec, and not be called after the order of Aaron ? Sampson :
" The establishing of a priesthood of a new order implies the infe
riority and imperfection of the old." Calvin : " If the ministration
of the church had been perfect under the order of Aaron, to what
end should it be changed to a different order? " The heart of the
Mosaic Institute was the moral law, which cannot be changed, and
which belongs to the Christian dispensation also. But the heart
of that dispensation as distinguished from the present, was its
priesthood, on which depended all its rites and ceremonies.
19

290 EPISTLE TO [Ch. VII, vs. 12-15.
12. For the priesthood being changed, there is made of necessity a
change also of the law. The law expressly and rigidly required the
priests to be of the family of Aaron. Ex. 28 : 1 ; Num. 3 : 10'; 16:
40. The prediction of a priest not of that family implied a funda
mental change of the law establishing the priesthood. There was
a great but clearly predicted change in the priesthood of Christ.
It was in no sense of the family of Aaron. This demonstrates
" that the ceremonial law is not of that fixed and unchangeable
nature the Jews ordinarily imagined it ; but it was instituted with
this view, to make way for a more noble and perfect form of
worship, which was to succeed under the gospel." If the priest
hood was set aside, all that depended on it was naturally set aside
also. Sampson : " The abrogation of the priesthood carries along
with it the abrogation of the whole ceremonial economy based
upon it." The Jewish system without a priesthood falls to the
ground. Its whole ritual becomes nugatory.
13. For he of whom these things are spoken pertaineth to another
tribe, of which no man gave attendance at the altar. That is, when
David said that the great High Priest should be of the order of
Melchisedec, he denied that he should be of the order of Aaron.
Indeed the great promise to David (2 Sam. 7 : 12-17) settled it that
Messiah should be of the house and lineage of David. Now
David belonged not to the tribe of Levi,, but to the tribe of Judah,
of which no man gave attendance at the altar, during all the days of
the Aaronic priesthood. The argument is this : The. scriptures
acknowledged by you Hebrews fully authorize the expectation of
a Messiah, who should be a prophet, priest and king, a priest
after the order of Melchisedec, of course not of the order of
Aaron, and a rod of the stem of Jesse, of course not a Levite.
Therefore you ought not to be surprised at Christ coming a priest,
nor at the superseding of your law of rites by another less burden
some, more simple, and more spiritual. The apostle's argument
here takes for granted that the Hebrews, to whom he was writ
ing, acknowledged Jesus of Nazareth to be the Messiah and to
have died for our sins.
14. For it is evident that our Lord sprang out of Juda ; of which
tribe Moses spoke nothing concerning priesthood. It is evident from
prophecy. It is evident from the genealogy of our Lord as given
both by Matthew and by Luke. We all admit it. We all know
it. From the days of Moses no one had ever maintained that one
of the tribe of Judah could serve with the sons of Levi in the
temple worship.
15. And it is yet far more evident ; for that after the similitude of
Melchisedec there ariseth another priest,

Ch. VII, vs. 16-18.] THE HEB RE WS. 291
16. Who is made, not after the law of a carnal commandment, but
after {he power of an endless life. What is it that is yet far more
evident ? The best answer is that it refers to the assertion in v.
12, viz. : that a change of priesthood implies a change of the law,
under which God's worship is to be conducted. In vs. 13, 14, he
shows that the priesthood of our Lord was not under the Levitical
law, for he was no Levite. In vs. 15, 16 he shows that Christ's
priesthood is not, like that of Aaron, subject to succession or ter
mination ; but like that of Melchisedec, who was not in a line, but
had an entire priesthood to himself and of the end of which we
have no account. By the law of a carnal commandment we are
to understand the Levitical law, which prescribed many carnal
ordinances. The power of an endless life is by Peshito rendered
the energy of an indissoluble life ; by Stuart, an authority of end
less duration ; by Doway, the power of an indissoluble life. This
power inheres in the life of the priest and that by a divine consti
tution, which cannot be set aside. His potency is divine, his
right divine, his priestly life is endless. This is proven by quoting
for the fifth time the prediction of David in Ps. 110:4.
1 7. For he testifieth, Thou art a priest for ever after the order of
Melchisedec. This has already been sufficiently explained above
on Heb. 5 : 6. See it also quoted in Heb. 5:10; 6 : 20 ; 7:11.
18. For there is verily a disannulling of the commandment going be
fore, for the weakness and unprofitableness thereof. Peshito : And
the change which was made in the first statute, was on account of
its impotency, and because there was no utility in it ; Doway :
There is verily an abrogation of the former commandment, fof
the weakness and unprofitableness thereof. Disannulling, putting
away, abrogating, setting aside, rendering of no more obligation.
The commandment going before is the law of the Levitical priest
hood, which preceded the promise or prophecy of a priest of an
order different from that of Aaron. The coming and finished
work of Christ disannulled, put away, set aside that priesthood
and the law under which it existed and acted. Nor was this done
without cause. That law was weak and unprofitable. It never
did take away real guilt ; it never did give peace to the troubled
conscience ; it never did render an adequate, or any real satisfac
tion for sin ; it never did take away the curse of the broken law
of ten commandments. It was very weak. It never made per
fect any man who came to its feasts, and priests, and altar. It was
impotent, without strength, as the word is often rendered. It raised
..no man from his death in sin. It brought no saving advantage to
any one. Its chief uses were two: 1, it served to keep the
Israelites from mingling with surrounding nations in their idola-

292 EPISTLE TO [Ch. VII, v. 19.
trous worship ; 2, it was typical of the finished work of the great
High Priest of the Christian profession and directed attention to
the great sacrifice on the cross. Compare Gal. 3:21.
19. For the law made nothing perfect, but the bringing in of a
better hope did ; by the which we draw nigh unto God. It abounded
in sacrifices, but every man, who was saved, had to look through
them and beyond them to the Lamb of God that taketh away the
sin of the world. It abounded in washings and purifications; but
the heart of man was never made holy but by the washing of re
generation by the word and Spirit of Christ. It prescribed with
great care the vestments of its priests ; but it never made kings
and priests unto God, nor arrayed the soul in the beauty of holi
ness, nor in the robe of spotless righteousness. It finished noth
ing. It completed nothing. When one had offered all the sacri
fices prescribed, he still needed the blood of Christ, yet to be
shed, applied to his soul. In fact the law prescribed personal
offerings for but three kinds of sins; 1, sins of ignorance; 2, sins
admitting of restitution ; and 3, sins against the ceremonial law,
involving ceremonial pollution. Suppose all these forgiven, there
still remained unatoned the sins of forgetfulness of God, of .un
belief and ingratitude, of pride and vanity, of wicked thoughts
and wicked words, of hardness of heart and stubbornness of will,
of profaneness and lasciviousness, of stealing and murder, all classes
of sins of omission, and most classes of sins of commission. When
David had committed adultery and murder, and was brought to
repentance, he freely and fully admitted that he could make no
atonement for such crimes : " Thou desirest not sacrifice : else
would I give it : thou delightest not in burnt offering," Ps. 51:16.
To one in his case the Levitical law brought no relief, prescribed
no remedy, but was utterly weak and unprofitable. But the bring
ing in of a better hope did. The better hope is the gospel method
of salvation. Its full publication and hearty reception gave rest
to the conscience. It secured peace with God. The believing
penitent needs no more complete justification than that, which is
secured to him through the blood and righteousness of Christ.
When Christ is formed in him, well may he have the hope of
glory. For in this way, by this spiritual ground of hope we drazv
nigh unto God. Sin separates between us and God, puts us far
from him, makes us aliens, foreigners, outcasts. Our guilt is
terrible. Our depravity is foul. We naturally go further and
further from God, and plunge deeper and* deeper into sin and
misery. But Jesus brings us to God, and thus we are saved.
Duncan : " Under the law, only the priests were admitted into
the holy place, and the high priest to the holy of holies within the

Ch. VII, v. n.] THE HEBREWS. 293
vail ; but by the introduction of this better hope, every Christian
is admitted immediately within the vail." He comes to the
mercy-seat itself, not with blood, for he finds it already sprinkled
with the precious blood of Christ, and God propitious, and in
viting him to draw nigh, and make known his requests.

DOCTRINAL AND PRACTICAL REMARKS.
1. Vain and useless are all schemes of salvation, but that of the
gospel, v. 11. It is surprising that all men have not seen this
truth. Nothing but the gospel has in it any completeness. It
presents to our faith a perfect sacrifice. It offers us a perfect right
eousness. It secures to all, who embrace it, full, free, perfect re
mission of sins. It conducts the soul from glory to glory as by
the spirit of the Lord. The only safe scheme is that which makes
Christ our wisdom, and righteousness, and sanctification, and re
demption. As it is ruinous to attempt to unite works and grace,
so is it to unite the priesthood of Aaron or of any other man and
that of Christ. To go after forms is to let go the substance.
Owen : " To look for glory in evangelical worship, from outward
ceremonies and carnal ordinances, is to prefer the Levitical
priesthood before that of Christ." It is quite as easy to substi
tute names and forms, for the very essence and image of spiritual
good things now as it was under any former dispensation. God
always did prefer mercy to sacrifice. Because he is a Spirit, he
loves that which is spiritual above all that is formal.
2. When perfection is attained, we seek no further. Why
should we ? v. 11. The soul that reposes on Christ, needs and de
sires no other Redeemer, no other helper. Owen : " Put all ad
vantages and privileges whatever together, and they will bring
nothing to perfection without Jesus Christ." Give a man Christ
in all his fulness and grace, and he is complete, though • he lacks
all else beside. Christ is the Lord. He is all in all.
3. Any plan or scheme designed for the benefit of sinners ought
to rest on priesthood, v. 11. There is need of a priest. If any
conviction of conscience is clear, it is that we all need a sacrifice
and an intercessor — a sacrifice, that can take away sin — an inter
cessor, who from his dignity and merits has a right to be heard.
Calvin : " No covenant between God and man stands fast and
good, unless it rest upon a priesthood." Since the fall of man
there has been no way of life ever pointed out by God or his
prophets, unless it rested upon the one great sacrifice and inter
cessor. It is madness to hope for any escape from wrath but by
the shedding of blood. Owen: "If, under the law, the whole

294 EPISTLE TO [Ch. VII, v. 12.
worship of God did so depend on the priesthood, that that failing
or being taken away, the whole worship of itself was to cease, as
being no more acceptable before God ; how much more is all wor
ship under the New Testament, rejected by him, if there be not a
due regard therein unto the Lord Christ, as the only high priest
of the church, and to the efficacy of his discharge of that office."
4. As when the antitype comes, the type is thrown into com
parative obscurity ; so when the Levitical priesthood gave way to
that of Christ, the law establishing an order oPpriests made up
of mere men fell to the ground, v. 12. Since Christ has come a
high priest and finished his work, " he that killeth an ox is as if
he slew a man ; he that sacrificeth a lamb, as if he cut off a dog's
neck ; he that offereth an oblation, as if he offered swine's blood ;
he that burneth incense, as if he blessed an idol," Isa. 66 : 3. It
was always a great error to intrude into any office, to which men
were not called. The Lord Christ himself carefully eschewed
such error : " Man, who made me a judge, or a divider over you ?"
Luke 12:13, 14. He could have done the work with unerring
wisdom, but God sent him not to act as a judge in dividing es
tates. Other men had been duly appointed to that very work.
Let them do their duty. Of all the members of society none are
less needed than meddlers and busy bodies, Pr. 20 : 3 ; 1 Pet. 4: 15.
Such men may not plot ruin to many, as Absalom did, when he
told what great things he would do, if he were only in power, 2
Sam. 15 ; 4. But they are great pests. And when men set up to be
priests, love to be called priests, wish it to be understood that they
offer sacrifices and make sacerdotal intercessions peculiarly ac
ceptable to God, they are but bold pretenders. The office of
priest in Christ's church no longer exists on earth. All its func
tions are absorbed in the priesthood of Christ. Christ took not to
himself the honor of priesthood, till he was called of God. How
dare men claim to be priests now ? The arrogance of such claims
is fearful. Of what order do they claim to be? The Aaronic
priesthood has offered no sacrifices for eighteen hundred years.
If they claim to be Christian priests, they must claim to be suc
cessors or co-adjutors of Jesus Christ. But if Christ has any such
under him or after him, Melchisedec was no type of him, for he
stood alone. We are informed (v. 12) that the priesthood being
changed, the necessary consequence was a change of the law of
priesthood and of rites under it, for he is Lord as well as Priest,
and he has ordained no order of priests in his church. Calvin :
" Since the law and the priesthood existed under the same condi
tion, Christ is made not only a priest but a lawgiver. Thus the
prerogative not only of Aaron but of Moses also is transferred to

Ch. VII., vs. 13-16.] THE HEBREWS. 295
him. The whole of it is, that the ministry of Moses was no less
temporary than that of Aaron ; and that therefore both must needs
be annulled by the advent of Christ, because one could not stand
without the other." Owen : " Seeing Christ himself had no right
to minister at the material altar, the re-introduction of such altars
is inconsistent with the perpetual continuance of his priesthood."
So that there are no priests now, but the one great high priest in
heaven. Christ was not of the tribe of Levi, nor of %the order of
Aaron. He never served in the temple made with hands. He
was not called of God to do so. He fulfilled all righteousness.
Christ acted according to the scriptures.
5. The silence of scripture is often as instructive as its formal
teachings, v. 13. Dickson: " Negative conclusions, in matters of
faith, and duties follow well upon the scriptures' silence. It is not
warranted from scripture, therefore I am not bound to believe it.
The scripture doth not require any such thing of me ; therefore
God accounteth it not service to him to do it." This is fair rea
soning. When men wish to lead us to any service or course, let
them produce God's authority. If they cannot do that, let them
be silent. The law of the Levitical priesthood said nothing of
priests sprung from, another tribe. Therefore it was not right to
attempt to bring any man not a Levite into that office.
6. It is not necessary for us to spend much time on the geneal
ogy of our Lord, v. 14. It was settled before his birth 'by the
Roman enrolment for taxation. It was entirely agreed upon in
the primitive church. To Paul and his cotemporaries it was
" evident that our Lord sprang out of Juda." There we may let
the matter rest. It might not be impossible to raise difficulties on
that subject now — difficulties, which none could settle with the
lights we have. But they were once easily disposed of. Nor is
this asking too much of any one. We cannot now meet all the
difficulties that might be raised respecting the genealogy of the
kings of Judah.
7. It is delightful to find every great truth of scripture well for
tified by clear statements and irrefragable arguments, vs. 15, 16.
True, our remoteness from the time and place of many a fact,
event or usage noticed in God's word tends to create difficulties
respecting it; but a difficulty in a truth is po argument against it.
The difficulty stated by the Sadducees respecting the woman who
had seven husbands seemed to them very plausible. It would
seem as if the Pharisees had not fairly met it. But when Christ
revealed the fact that in heaven they neither marry nor are given
in marriage, their argument. against the resurrection all vanished
at once.

296 EPISTLE TO [Ch. VII, vs. 14-17.
8. Among true and good reasons and arguments some are better
and stronger than others. Compare vs. 14, 15. Ordinarily it is
best to reserve the strongest for the last. We ought not to object
to an argument because it is not the strongest possible, provided
it be fair and sound. Dickson : " Of reasons drawn from scrip
ture some will be less evident, some more evident ; and yet all be
good reasons and prove the purpose strongly." Owen : " Argu
ments, thatjare equally true, may yet on the account of evidence
not be equally cogent." It is a great error not to give our strong
reasons. It is sometimes no less an error to slight those which
are comparatively weak. We do not know which of two truths
shall be more honored of God to effect the persuasion of the
mind. Little grains of gold are precious.
9. Christ as prophet, priest and king, has an endless life, vs. 16,
17. This is a great truth which ought never to be forgotten.
Before his death he said, " Because I live, ye shall live also," John
14: 19. And more than a half century after he left the workf-he
declared, " I am he that liveth, and was dead ; and behold, I am
alive for evermore," Rev. 1 : 18. The spiritual and eternal life of
all his people depends upon the eternal life of Christ. Doddridge:
" Let us rejoice that his life is endless, and that by him, we may
likewise attain to an endless life, to an immortality of glory."
Dickson : " The eternity of Christ's priesthood proveth it to be
forcible, to give eternal life. For if it did not endure in his per
son, it could not give eternal life ; and people's hearts would not
rest upon it with any ground." Pool : " Christ was not a tem
porary priest by a carnal law., but was made a priest for ever,
with everlasting power endowed to save all his people." Patter
son : " The corporeal life of Jesus was extinguished when he
bowed his head and gave up the ghost. But in his divine
nature he never died — his mediatorial life continued even when
his body rested in the grave — and since his resurrection,
even his human nature is immutably alive." In Rom. 6 : 9,
Paul declares that Christ, being raised from the dead, dieth no
more. 10. When people are dull and slow of heart to know and believe
the word of God, the same thing must be said over and over
again, v. 17. Wesley's father said to his mother, " Why do you
teach that child the same thing twenty times ?" Her reply was,
" Because nineteen times are not enough." This truth is of great
weight in religious matters. Gouge : " Weighty points must be
made more and more clear." It is not wasting our time, nor that
of the people to whom we preach, to render important positions
in theology impregnable.

Ch. VII, vs. i8, 19.] THE HEB RE WS. ' 297
11. It is a great mercy to us that the law of the Levitical priest
hood is for ever set aside, v. 18. It was both burdensome and
unsatisfactory . while in force — unsatisfactory, because the good in
it was shadowy — burdensome, because it prescribed everything
and left nothing to personal freedom of choice. It did indeed
preserve the people from will-worship, and put a bar between
them and the Gentiles ; but much higher ends than these are
attained by the simplicity of gospel worship. Any thing so weak
and unprofitable as the ceremonial law ought not to be lamented
when it is superseded by something so excellent as the better
covenant. 12. There is a blessed perfection obtained by the gospel, v. 19.
In the way of priesthood and atonement absolutely nothing is
wanting. Calvin : " As the figures were referred to Christ, so
from him they borrow their force and effect ; nay rather in them
selves they neither could do or did anything, but their whole effi
cacy depended on Christ alone." But now under the gospel even
the conscience of the most guilty finds a plenary satisfaction to all
the demands of justice. Guyse : " Though Christ died in his
human nature, that was because he was a sacrifice, as well as a priest ;
and his offering up of himself as a sacrifice was an act of his
priesthood ; and so he officiated as a priest in his very dying ;
and consequently did not die out of his office for others to succeed
him, as the Levitical priests did, since his priesthood suffered no
interruption by his dying." In this way the gospel inspires hope
and gives us good cause of hope, so that Paul here fitly calls it a
better hope.
13. The privileges of believers are as inestimable as they are
innumerable. No inspired writer claims to have catalogued them
all, or to have given an adequate conception of any of them.
Who can tell the blessedness of being allowed to draw nigh unto
God? God has given to his people, through the priesthood of
Christ, the spirit of adoption inclining and enabling them to cry
Abba, Father. In prayer, in praise, in all the ordinances of wor
ship we are through Christ admitted into the presence chamber
of the God of all grace ; so that in sorrow and temptation we
claim him as ours. God draws nigh to his saints by showing
them his covenant and by making to them the most gracious pro
posals ; and they draw nigh to him in filial love and confidence.
Thus is their communion with him established. Patterson : " As
by Christ and Christianity the sinner returns to God, so by Christ
and Christianity the believer holds sweet and profitable fellow
ship with heaven." Owen: "All our approximation unto God
in any kind, all our approaches unto him in holy worship are

298 EPISTLE. [Ch. VII.
by him alone who is the blessed hope of the saints under
the Old Testament, and is the life of them under the New."
Let us give up life rather than give up Christ, or his glorious
priesthood.

CHAPTER VII.
VERSES 20-28.
CHRIST MADE A PRIEST BY GOD'S OATH. NOT SO
THE SONS OF LEVI. THEY DIED. HE CONTIN
UES. HE IS MIGHTY TO SAVE. HIS PURE
CHARACTER AND EXALTED STATE. HIS ONE
OFFERING ENOUGH.
20 And inasmuch as not without an oath he was made priest :
2 1 (For those priests were made without an oath ; but this with an oath
by him that said unto him, The Lord sware and will not repent, Thou art
a priest for ever after the order of Melchisedec :)
22 By so much was Jesus made a surety of a better testament.
23 And they truly were many priests, because they were not suffered to
continue by reason of death :
24 But this man, because he continueth ever, hath an unchangeable
priesthood. 25 Wherefore he is able also to save them to the uttermost that come
unto God by him, seeing he ever liveth to make intercession for them.
26 For such a high priest became us, who is holy, harmless, undented,
separate from sinners, and made higher than the heavens ;
27 Who needeth not daily, as those high priests, to offer up sacrifice, first
for his own sins, and then for the people's : for this he did once, when he
offered up himself.
28 For the law maketh men high priests which have infirmity ; but the
word of the oath, which was since the law, maketh the Son, who is conse
crated for evermore.
STILL the apostle presses his argument, showing the superi
ority of the priesthood of Christ over that of Aaron.
20. And inasmuch as not without an oath he was made priest :
2 1 . {For those priests were made without an oath ; but this with an
oath by him that said unto him, The Lord sware and will not repent,
Thou art a priest for ever after the order of Melchisedec :)
22. By so much was Jesus made a surety of a better testament. In
these verses several things claim special attention. One is that
(*99)

3CO EPISTLE TO [Ch. VII, vs. 20-22.
an office created and conferred by the oath of God is superior to
an office created and conferred without the oath of God. The
reasoning is like this : If a covenant is made, it ought generally
to be observed ; but if it be confirmed, no man annuls or alters
it ; or, If a promise is made, it is binding ; but when to it is added
an oath it becomes awfully solemn. God ordained the Aaronic
priesthood, and it was to be respected, though he took no oath
concerning it. How much more should we respect and honor
the priesthood of Christ, who was called and glorified as a High
Priest by the awful and unimpeachable oath of God. Sampson :
" God's word is of itself as infallible and immutable as any oath can
make it. But God accommodates himself, to a certain extent, in
his dealings with his church to the more infirm and human modes
of thought to which our imperfection confines us." The oath
here referred to is that contained in Ps. 1 10 : 4, as the apostle ex
pressly informs us. On God's oath see above on Heb. 3:11; 6:
16-18. Thus in all things Christ has the pre-eminence, Col. 1 : 18.
Another thing claiming attention here is the word rendered testa
ment, which we have not before met in this epistle, though it oc
curs frequently hereafter. It occurs in the New Testament thirty-
three times, and is twelve times rendered testament, in all other
cases covenant. Some have contended that it should be rendered
covenant in every case. But this is inadmissible, as it would
greatly impair the force of the reasoning, at least in Heb. 9 : 15-20,
on which see below. The usual classical meaning of the Greek
word is a will or testament. It also has the meaning of covenant.
In this sense it is applied to the covenant with Abraham, to the
national covenant, made with the Israelites at Sinai, and to the gos
pel dispensation, often called the new covenant. In our verse, as
also in Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25,
it matters little whether we read new testament or new covenant, for
either word gives us a sound scriptural idea, very precious to the
people of God. The generic idea of the word is an appointment,
ordinance or constitution ; and as both a covenant and a testament
had all the force and fixedness of an ordinance, constitutio'n, or
supreme appointment, we fitly render the word either way accord
ing to the connection. The third thing here found and claiming
special attention is the word surety. It occurs in no other place
in the New Testament. Nor is the noun rendered surety found
in the Septuagint version. But there we have the cognate verb
and also the phrase strike hands, which was the usual mode of be
coming a surety. A surety is a bondsman, one that is bound for
the debts or fidelity of another. Sins, exposing men to wrath,
are in scripture called debts. These must be paid. Justice must

Ch. VII, vs. 23, 24.] THE HEBREWS. 301
be satisfied* The law must be vindicated. A debt demands pay
ment. A sin calls for punishment. Ohrist bore the legal conse
quences of man's sin. He endured the curse. He exhausted the
penalty. He died the just for the unjust. He also for his people
rendered a perfect obedience to the precept of the law. And he
is their surety for adherence to the gospel plan. And he is a
surety to them for the fulfilment of all God's gracious promises
made to believers. Not that God can ever fail in any of his en
gagements. But his gift of Jesus Christ is an earnest, a pledge to
us of God's faithfulness and grace. In other words, the promises
are in him, 2 Cor. 1 : 20. Christ has come so near to us and has
done so nfuch for us that it is the basest ingratitude and the most
wilful contempt and rejection of evidence longer to doubt the
love and mercy of God. No marvel then that our apostle calls
the gospel a better testament — for it is better than all the dispensa
tions that preceded it. Indeed nearly all in them that was useful
to man, and certainly all in them that led sinners rightly to hope
for salvation, was some prophecy, promise, or type that told of
good things to come by Jesus Christ.
23. And they truly were many priests., because they were not suffered
to continue by reason of death. The Aaronic priesthood was only
kept in existence by having successors to every man in office,
whether a common priest or a high priest. Aaron was disrobed,
and his vestments put upon his son and successor, Num. 22 : 22-28.
From Aaron to the destruction, of the second temple, the Jews
reckon eighty-three high priests. Sampson : " It is the long and
numerous succession of these priests, a succession the result and
evidence of their mortality, and therefore of their feebleness,
which he contrasts with the glorious permanence of a priesthood
in which the incumbent is eternal and indefectible." This is made
clear by verse
24. But this man, because he continueth ever, hath an unchangeable
priesthood. Peshito : But this man, because he standeth up for
ever, his priesthood doth not pass away ; Craik : But this one, be
cause he continueth ever, hath his , priesthood untransferable ;
Stuart: But he, because he continueth forever, hath a priesthood
without any succession ; Conybeare and Howson : But he, be
cause he remaineth forever, giveth not his priesthood to another.
Jesus died as a substitute and sacrifice. But he never for a mo
ment demitted his office as priest. Indeed in his death he was in the
full exercise of his office. So that he has a priesthood, as the mar
gin says, which passeth not from one to another, and ' is in no way
interrupted. There has been some discussion whether the words
of this verse relate to the endurance of Christ's life, or the endu-

302 EPISTLE TO [Ch. VII, v. 25.
ranee of his priesthood. It is evidently Christ's priestly life, of
which the apostle is speaking. This is the subject he is handling.
Duncan : " Although the Lord Jesus Christ had many types, yet
he had no predecessor; and he hath none to succeed him, for he
hath an unchangeable priesthood."
25. Wherefore he is able also to save them to the uttermost that come
unto God by him, seeing he ever liveth to make intercession for them.
This seems clearly to show that it is not merely the continued ex
istence of Jesus Christ, but his continued existence in the office of
Mediator that the apostle is arguing. This verse is an inference from
what went before. The wherefore clearly marks the logical connec
tion. That, which chiefly distinguishes this verse from many others,
is found in the phrase to the uttermost. The margin renders it ever
more ; Peshito, Rheims and Doway, forever; Wiclif, with outen ende ;
Tyndale, euer; Cranmer, Craik, Conybeare and Howson, to the utter
most; Genevan, perfectly ; Stuart, always; Sampson, completely.
The Greek, here rendered to the uttermost, occurs with a negative
in Luke 13 : 11 and is rendered in no wise, that is not in any wise,
or not altogether. There are six senses, in which the phrase may
be interpreted. 1. Jesus Christ is able to save to the uttermost in
point of numbers. After he shall have saved the last, who shall
believe on him, his merit, his grace and his power to redeem will
not be one whit diminished. The multitude he shall actually save
shall be beyond all powers of computation known to mortals,
Rev. 7 : 9. But the number saved shall not exhaust the Redeemer's
resources. "2. He is also able to save to the uttermost in point of
obstacles and difficulties, hindrances arising from birth, education,
prejudices, oppositions, persecutions, fears, temptations, social re
lations, political agitations, or tyrannical misrule. The Lord
'. knoweth how to deliver them that are tempted. In all sorts of
times, in all states of social existence, in days of the most terrible
persecutions, when Satan seemed to be let loose to do all manner
of wrong and violence, God has still had a people, whom he has
brought out of great tribulation, and who have washed their robes
and made them white in the blood of the Lamb. 3. The High
Priest of the Christian profession is able to save from the lowest
depths of moral debasement. His grace takes away all the guilt
and foulness of sin original and actual, open and secret, against
law and against gospel, sin of omission and sin of commission.
The offers of mercy to men are never conditioned on their having
sinned but little. They are either indiscriminate to all, who hear
the gospel, such as Isa. 55:1; Matt. 11 : 28 ; Rev. 22 : 17 ; or they
are specially to the enormously guilty, as Isa. 1 : 18; Jer. 3: 1.
The converts of the day of Pentecost were the convicted mur-

Ch. VII, v. 25.] THE HEBREWS. 303
derers of the Saviour. The church at Corinth was made up in
part of those, who in their unconverted state had been unrighteous,
fornicators, idolaters, adulterers, effeminate, abusers of themselves
with mankind, thieves, covetous, drunkards, revilers, extortioners,
1 Cor. 6 : 9, 10. And the famous church at Ephesus was made up
of those, who, though now they were light in the Lord, had been
so lost and benighted that the word of God calls them darkness
itself, Eph. 5:8. There stand before the world Abraham, Ma-
nasseh, David, Zaccheus, the woman that was a sinner, the peni
tent thief,' Saul of Tarsus, John Bunyan, John Newton and a great
army of redeemed men, of whom it is worse than folly to deny
that they were saved wholly by rich, free, amazing, unmerited
grace. Nor is this all. 4. Our great High Priest saves ever
more, always, to the eternity, which has no end. He saves in
temptation ; he saves in distress ; he saves in life ; he saves in
death ; he gives his people boldness in the day of judgment ; he
saves forever. 5. He saves perfectly. He leaves no guilt un-
atoned or unpardoned. He leaves no stain or pollution unwashed
away. On his people is found neither spot, nor wrinkle, nor blem
ish, nor any such thing. By his eye-salve he wholly cures their
blindness. By his glorious righteousness he covers all their na
kedness. Bj' his Spirit he removes their spiritual ignorance. He
is a rock and his way is perfect. He finishes all he undertakes.
He is a glorious High Priest. 6. The salvation of Christ includes
the whole man, soul, body and spirit ; mind, will and heart ; memo
ry, conscience and imagination. Even here the body is sayed so
far as that when it dies, it sleeps in Jesus, and, when raised, shall
be like Christ's glorious body.
This verse, however, does not teach the universal salvation of
all men. But it does teach the universal salvation of all believers,
that is, of all who come unto God by him, that is, by Jesus Christ.
" Without faith it is impossible to please God ;" " He that believ
eth not the Son shall not see life ; but the wrath of God abideth
on him," Heb. 11:6; John 3 : 36. If men will not come to God by
Jesus Christ, they will not be received, but treated as thieves and
robbers, who are attempting to climb up some other way, John
10 : 1. When the apostle says he is able to save, it is implied that
he is willing also, as in Heb. 2:18. We know that he is willing
because he says so in many places, because he has never rejected
any one who came to him, and because in his incarnation, suffer
ings and death he has .given the strongest proof of his willing
ness to save. And he is able, because he is the Son of God, be
cause he is the Son of man, because he is God's elect to this very
end, because of the infinite sufficiency of his merits, because he

304 EPISTLE TO [Ch. VII, vs. 25, 26.
has all power in heaven and on earth, there being no limit to his
authority, and because he ever liveth to make intercession for them.
An idea of the matter of Christ's intercession may be formed from
a correct understanding of the seventeenth chapter of John. It is
a fact that the Levitical law contained no form of words to be
used when the high priest entered the holy of holies ; nor can we
prove that while near the mercy-seat he actually said any thing.
One of the expressions of scripture respecting the Lord Jesus, as
our High Priest, is that he is entered into heaven itself, now to
appear in the presence of God for us, Heb. 9 : 24. If this language
is borrowed from the conduct of the high priest in the temple, it
may be that in his stay in the holy of holies, he was silent as to
words, his breastplate presenting the names of the tribes for whom
he interceded and his sprinkling of the blood being both a virtual
confession of sin and a call for mercy and favor on those thus rep
resented. So Christ appears for us. His very presence, whether
he uses words or not, is our ground of hope. He is in the midst
of the throne as a Lamb that had been slain. Hannah prayed
when she uttered no articulate sound, but she spoke in her heart ;
only her lips moved, but her voice was not heard, 1 Sam. 1:13.'
In like manner now man}'- a cry never heard by man enters the
ears of the Lord of Sabaoth. Christ's intercession is properly
prayer, for he himself so calls it, Luke 22 : 32. But it is not hum
ble supplication. It is with authority, John 17:24. Nor is it
doubtful whether it will prevail, for him the Father heareth al
ways, John 1 1 : 42. He asks nothing but his Father with infinite
joy grants it. No wonder, then, that all who %ome to him are
saved, fully, perfectly, eternally saved. He is able to save. He
is mighty to save.
26. For such a high priest became us, who is holy, harmless, unde-
filed, separate from sinners, and made higher than the heavens. In
this verse two things chiefly claim attention. 1. Christ's' perfect
moral character. He was holy, a word quite uniformly rendered
as are also its cognates, meaning pure, hallowed. He was also
harmless ; for he neither unjustly suspected evil, nor did he inflict
evil. He meditated evil against no one. He blessed, but he cursed
not. He was blameless and innocent. He was also undefiled,
that is, he was not stained by any pollution. There was not a spot
upon his character. He was also separate from sinners, by his
exalted purity sundered from them, as diverse from them as holy
angels are from devils. By his sanctity he is far from them. In
no form did moral evil cleave to him. His challenge has stood for
centuries and none dare take it up, " Which of you convinceth me
of sin ?" John 8 : 46. It should cover men with confusion to find

Ch. VII, v. 27.] THE HEBREWS. 305
themselves indifferent to one, against whom malice itself is not
able to bring any charge except in the spirit of blasphemy. His
judge found no fault in him. His Father said, 1 am well pleased
in him. His resurrection for ever made good all he had claimed
for himself during his ministry. 2. Christ's exaltation. He is
said to.be made higher than the heavens. Sometimes in scripture
by the heavens we are to understand heavenly creatures, or an
gels, Job 15:15. Christ is made higher than any of them. But
as the heavens are the most elevated objects we can behold with
the natural eyes, so to be exalted above the heavens is to be ex
alted above all that men know or are able to think. See Ps. 8 : 1 ;
57:5; 106 : 5 ; 113:4. Calvin : " No one can unite us to God save
he that reaches to God : this is not given to angels ; for we do
not read that they are raised above all heavens. Wherefore it be
longs to Christ alone to win us the favor of God, since he hath
ascended up above all heavens. Now this expression has pre
cisely the same force as if Christ were said to be placed above all
orders of created things, so as to surpass the angels." Compare
Heb 4 : 14 ; 8 : 1, 2, 4 ; 9 : 1 1, 25. God hath famously exalted the
Mediator, as Prophet, King and Priest. So pure and exalted a
High Priest became us, befitted us, suited us, so as none else possi
bly could. We needed and our case called for just such a High
Priest. If he had been a sinner, he could have made no effectual
.atonement for us. If God had not gloriously exalted him, we
might well have been in doubt whether he could do any thing
effectual for us. On became see above on Heb. 2: 10. We do
therefore safely trust him.
27. Who needeth not daily, as those high priests, to offer up sacrifices,
first for his own sins, and then for the people's : for this he did once,
when he offered up himself. All the Aaronic priests were sinful
men. They were born sinners. And they committed actual sin.
They were also subject to ceremonial pollutions. On many ac
counts they were bound to offer sacrifices for themselves. When
he says daily, he means continually as the law required, repeated
ly, or constantly, or if literally daily, then the high priest was
included in the daily sin-offering made by the priests. Then the
high priests also offered sacrifices for the sins of the people. And
so none of these did actually take away the real guilt of sin, there
was no end to bloody offerings. But our High Priest by one sac
rifice, not for himself, for he had no sins, but solely for us, for ever
put away sin. This he did when he offered up himself. Christ's
whole person was the offerer ; his entire human nature was the
offering ; and his divinity was the altar, on which the offering was
made and which sanctified and gave infinite value to the offering
20

306 EPISTLE TO [Ch. VII, vs. 28, 20-22.
made. It was not and never will be necessary to repeat that sac
rifice. Such was its excellence, that making it once was infinitely
better than all other sacrifices ever made. It was indeed a ran
som, a propitiation, an atonement, owned and accepted of God ;
for he " gave himself for us an offering and a sacrifice to God for
a sweet smelling savour." So it was, and so God esteemed it.
28. For the law maketh men high priests which have infirmity ; but
the word of the oath, which was since the law, maketh the Son, who is
consecrated for evermore. The law here spoken of is beyond a doubt
the Levitical law. Infirmity, the same word, as in Heb. 4:15; 5 :
2, on which see above. Sometimes the word seems to point to
sinful infirmity. This verse is an instance. But commonly it de
signates such infirmities as are not sinful, such as Christ bore.
The words of the oath refer to the oath, already considered, as con
tained in Ps. 110:4. This oath was taken since the law. The
prophet David, who gives us the oath, lived several hundred years
after Moses, by whom the Levitical law was given. This oath
makes the Son of God a High Priest. Nothing can unsettle that
divine arrangement. He is consecrated, everywhere else in this
epistle rendered perfected, or made perfect. See above on Heb.
2:10; 5:9. See also Heb. 7 : 19 ; 11:40; 12:23. As an atoning
priest Christ is perfected ; Wiclif, ordeyned perfect ; Sampson,
glorified ; Stuart, exalted to glory ; Bloomfield, supremely per
fected and exalted ; Calvin, adorned and furnished with consum
mate perfection. This exaltation and perfection are for evermore,
so that our High Priest needs no coadjutor, no successor, no new
call, no new appointment, no further assurance of his Father's
approval, and needs to make no. new offering. He is within the
vail, at the mercy-seat, yea on the throne, to the ages, world with
out end, evermore. DOCTRINAL AND PRACTICAL REMARKS.
1. Very solemn and awful indeed are the things of religion, vs.
20, 21. Its truths are made so because they relate to eternity and
are spoken by the Lord ; and some of them are established by the
oath of the Most High. Whoever trifles with divine things, let
all men know that God is in such earnest as should forever banish
levity and instability from every mind.
2. Every solemnity added to the appointment of our great High
Priest demonstrates his pre-eminence, vs. 20-22. " Christ's priest
hood is the ground of hope." It could not be so if it were common
or low. God's oath has imparted infallible certainty and im
measurable dignity to the priesthood of Christ. In his person, he

Ch. VII, v. 22.] THE HEBREWS. 307
is the great God and our Saviour, 2 Pet. 1:1. In his office he is
a great High Priest, Heb. 4 : 14. In all things he has the pre
eminence, Col. 1:18. This amazing excellence lies at the founda
tion of the infinite sufficiency of his priesthood. From the un
changeableness of the priesthood, we fairly infer the stability of
the covenant under which it is constituted. Macknight : " God
never interposed his oath but to show the certainty and immuta
bility of the thing sworn," Gen. 22 : 16-18 ; Deut. 1 : 34, 35 ; 4:21;
Ps. 89 : 4. Duncan : " God granted a great many privileges to the
Old Testament church, but still it wanted this confirmation to its
covenant and priesthood, the oath of God, by which he reserved
to himself the power of changing it. But under the gospel the
children of God are under no such uncertainty, for Christ is made
a priest with an oath." Even Balaam admitted that the veracity
of the Most High was unimpeachable, Num. 23 : 19. And Samuel
said : " The Strength of Israel will not lie nor repent : for he is
not a man, that he should repent," 1 Sam. 15 : 29. Clarke : " God's
oath showed his immutable resolution never to change or abolish
Christ's Priesthood ; nor to change or abolish the covenant which
was established on his priesthood." Lindsay : " Neither Moses
nor Aaron really had the power, by all the prayers they offered,
and all the services they performed, of blotting out the sins of the
people ; but Christ undoubtedly can reconcile us to God, and
present us faultless before his throne. Faith in the Messiah has
always been the only condition of acceptance with God ; but there
can be no doubt that the nature and operation of it are pointed out
with immensely greater clearness under the gospel than ever they
were under the law." Owen : " Nothing was wanting on the part
of God, that might give eminency, stability, glory and efficacy to
the Priesthood of Christ. . . The perpetuity of the Priesthood of
Christ depends on his own perpetual life, and is-a principal part of
the glory of that office."
3. Blessed is the doctrine of the Suretyship of Christ, v. 22.
What he is, what he has done and suffered, and what he is doing,
is a sure pledge to us of what God will certainly do for us, if we
accept his Mediatorship. He is our Sponsor, and Substitute to
pay our dreadful debt to God and to see that the divine glory
suffers nothing in the salvation of man. Duncan : " He undertook
as the Surety of the covenant, to answer for the sins of those,
who are, or are to be, partakers of the covenant, to undergo
the punishment due unto them, and redeem them by his own
precious blood from the curse and condemnation of the law."
In proof see many places in Isaiah 53. Tong: "The gospel
dispensation, is more full, free, perspicuous, spiritual and effica-

308 EPISTLE TO [Ch. VII, vs. 23, 24.
cious than the old covenant. Christ is in this gospel-covenant a
Surety for us to God, and for God to us, to see that the articles
be performed on both parts." The Son of God paid our debt
both of obedience and suffering. He made good all the damage
we had done. In this sense there was no need of a surety on the
part of God ; for his faithfulness cannot fail. Sampson : " But
the scriptures do clearly hold forth the idea that to his people
Christ is a pledge of God's faithfulness to fulfil his promises in all
their amplitude." Comp. Rom. 8:32; 2 Cor. 1 : 20. Patterson:
" Jesus, that blessed Mediator, is a Surety for God to man, and a
Surety for man to God. By his doctrine, and sacrifice, and reign,
he assures the believer of Jehovah's immutable and immortal
friendship ; by his death and intercession, he represents the be
liever to the Father as one for whom a price is paid, and to whom
grace to live a life of new obedience shall be given." These two
things have been perfectly done by Christ as the Surety of man ;
1, he has rendered an infinite satisfaction to the injured law and
insulted majesty of God ; 2, he has rendered a perfect obedience
to the preceptive will of God in the room and stead of sinners.
4. Terrible indeed is the reign of death, v. 23. No purity of
character ever attained by man, no sanctity of office, no amount
of usefulness, no earnestness of prayers can save priest or prophet,
apostle or presbyter from the stroke of the fell destroyer. Even
with his natural force unabated, and with his eye undimmed, Moses
must lie down and die ; and Aaron must be divested of his robes,
and then be gathered to his fathers. Before every mortal lie eter
nity and judgment, heaven or hell. Baxter : " I must part with
my library, and shall turn over the pages of my pleasant books no
more." John Nisbet, the younger, when about to suffer martyr
dom, said : " Now, farewell, all true friends in Christ ; farewell,
Christian relations ; farewell, sweet and holy scriptures ; farewell,
prayer and meditation ; farewell, sinning and suffering. Welcome
heaven; welcome innumerable company of angels, and church of
the first-born, and the spirits of just men made perfect ; welcome
Father, Son, and Holy Ghost ; welcome praises forevermore." If
we could all thus die, it would matter but little how soon or by
what means. Death disrobes the judge, unfrocks the priest, takes
the breastplate from the high priest and the crown from the king,
and makes the oppressed and the oppressor, the child of sorrow
and the child of gayety lie down together.
5. Christianity has a priesthood, and a very glorious priesthood
it is ; but it is one and is confined to one person, the man Christ
Jesus, v. 24. Turner : " The Christian priesthood, properly speak
ing, is confined to Christ himself; this is a part of that glory which

Ch. VII, v. 25.] THE HEB RE WS. 309
he does not give to any other. The office of the Christian minis
try with its various gifts he dispensed to his church on his ascen
sion ; but the sacerdotal is his own peculiar function. It does not
pass beyond himself and an assumption of it by anyiiuman agent
is without scriptural warrant." Whoever attempts to make any
offering to God in lieu of Christ's finished work, or in addition
thereto, offers a great insult to the Father, Son, and Holy Ghost.
As man, Christ lives forever ; as priest, he continues forever. The
end of his office work is the complete salvation of all who flee to
him for refuge. Salvation proper was never wrought by any
mere man. It is therefore for a perpetual joy and solace to the
church that her High Priest is God's fellow, is his incarnate Son,
and his incarnate Son full of grace and truth, Zech. 13:7; John
1 : 14. Owen: " If such a High Priest became us, was needful to
us, for the establishment of the new covenant, and the communica
tion of the grace thereof to the church, then all persons, Christ
alone excepted, are absolutely excluded from the Christian priest
hood." 6. Never can we sufficiently praise and adore the grace of God,
which offers to the vilest of men and secures to all believers the
richest salvation, v. 25. Let the tempted, and the prodigal, and
him that is afar off, come nigh to God, and lay fast hold on the
covenant of peace. Its priest is not after a carnal commandment,
but has the power of an endless life. We need nothing more.
There is nothing better. Him that cometh to Christ, he will nev
er cast out, John 6 : 37. Though all the sins that oppress a gener
ation, and all the temptations that beset an entire people be in the
way of one's salvation, yet the grace of Christ can overcome them
all. Delitzsch : " Christ is able to save in every way, in all re
spects, unto the uttermost, so that every want and need, in all its
breadth and depth, is utterly done away. This all-embracing sal
vation is vouchsafed to those who through him approach to God,
i. e., those who in faith make use of the way of access which he has
opened, and which remains open in him ; nay more, this very access
to full and joyous communion with God, made by the removal of
the barrier of sin, is in itself the all-including commencement of
pefeCt salvation." McLean: "The ability of Christ to save sin
ners is a truth of the highest importance. It is the foundation of
all faith and trust in him ; and the great end of the gospel revela
tion concerning him is to demonstrate that truth."
7. Therefore, let none despair, crying out in his agony that there
is no help for him. Duncan : " The great end of all the gospel
revelation is to demonstrate the fulness of the remedy which God
hath provided for sinners, and the sufficiency of Christ to save

310 EPISTLE TO [Ch. VII, vs. 25-27.
them." Clarke : " He is able to save from the power, guilt, nature
and punishment of sin — to the uttermost, to all intents, degrees
and purposes ; and always, and in and through all times, places and
circumstances*." Lindsay: "Christ is able to save from all the
consequences of sin ; he is able to save the most abandoned of the
human race; he is able to raise us to the most perfect happiness;
and he is able to place us in a position of eternal security."
8. But let us never forget that faith in Christ is absolutely
necessary, v. 25. Men must come to him, or they will be cast out,
and cannot find rest, Matt. 11 : 28 ; John 6 : 35, 37. If men do not
receive Christ, they never will have power to become the sons of
God, John 1:12. If men will not look to Christ, they cannot be
saved, Isa. 45 : 22. If they are ashamed of him, he will be ashamed
of them, Mark 8 : 38. There is salvation in none other.
9. But let us greatly prize the intercession of Christ, v. 25. The
doctrine pertaining thereto is most necessary, and is greatly insist
ed on. Christ has entered heaven without spot, or wrinkle, or
blemish. His precious blood possesses all power necessary to a
perfect remission. Though Christ is a King and is on the throne
with his Father, he is no less an interceding Priest Lindsay:
" He never forgets his people; he is the friend*through wrhose in
terest they have access to God ; he manages all things for their
good ; and it is on his account that his Father is propitious to any
repenting sinner." If we may doubt the efficacy of Christ's inter
cession, we cannot be certain of any thing. Christ himself thus
presents to his Father the price of our redemption and presents
our persons and services before God, asking their acceptance
through his merits alone. Delitzsch : "As a priest Jesus is the
foundation and the goal of a better hope, surety of a nobler cove
nant, the eternal and all-perfect Helper and ever-living Represen
tative of those who enter into communion with God through
him." McLean: " Though his intercession is not that which; sat
isfies the justice of God ; yet it is a real, eminent and continual
declaration that satisfaction is already made, it being a pleading
on that ground. Next to his sacrifice itself, what could give a
more striking impression of God's hatred of sin than such a holy
constitution, that none of the blessings of God's covenant are be
stowed on sinners, but through the actual and continual in
terposition of him who made atonement for their sins?" Owen:
" The intercession of Christ is the great evidence of the contin
uance of his love and care, his pity and compassion towards his
church." 10. The efficacy of Christ's oblation and intercession depends
upon his sinless character, vs. 26, 27. He needed not daily, nor

Ch. VII, v. 27-J THE HEBREWS. 311
even once in his life to make an offering for himself. He was
born that holy thing, Luke 1 : 35. Duncan : " Unholy sinners
stand in need of a holy priest. Had he been touched with sin, he
could have been neither priest nor sacrifice." Nor is there now
living on the earth, nor for centuries . past has lived a man who
denied that Jesus was harmless, or contended that he had wronged
any one. Patterson : " Christ was perfect in all the parts, of his
constitution. His intellect was filled with pure and holy thoughts.
His conscience was true to the dictates of eternal rectitude —
quick to discern the right, and bold and strong to follow it. His
heart was the home, alike of the mild, and the majestic forms of
feeling. His ears were ever wont to hearken to f plaint of sor
row. . . His hands— how busy were they in the cause of goodness
and of God." His robes are spotless. Satan found nothing in
him, John 14: 30. He proved that a man could love God with all
his heart, with all his soul, with all his mind and with all his
strength, and his neighbor as himself. He absolutely and per
fectly finished the work which his Father gave him to do. Owen :
" No sinful man was meet to offer the expiatory sacrifice for the
church ; much less is any sinful man fit to offer Christ himself."
Clarke : " His greatness is put in opposition to our meanness. He
was holy ; we, unholy; he was harmless; we, injuring both our
selves and others ; he was undefiled; we, most sinfully spotted and
impure. He was separate from sinners; we were companions of
the vile, the worthless, the profane, and the wicked. He was
higher than the heavens ; we, baser and lower than the earth ; totally
unworthy to be called the creatures of God. ' And had we not
had such a Saviour, and had we not been redeemed at an infinite
price, we should, to use the nervous language of Milton on an
other occasion, ' after a shameful life and end in this world, have
been thrown down eternally into the darkest and deepest gulf of
hell ; where under the despiteful control, the trample and spurn
of all the other damned, that in the anguish of their torture should
have no other ease than to exercise a raving and bestial tyranny
over us as their slaves, we must have remained in that plight for
ever, the basest, the lowermost, the most dejected, the most under
foot and down-trodden vassals of perdition.' "
11. Every way Christ's work is perfect, v. 27. Nothing more
needs to be done or suffered in the way of propitiation or right
eousness. " Christ being raised from the dead, dieth no more ;
death hath no more , dominion over him," Rom. 6:9. Christ
needed to offer no sacrifice for himself ; and he needed to offer
sacrifice for his people but once. Himself pronounced it finished ;
and God his Father confirmed that declaration by raising him

312 ' EPISTLE TO [Ch. VII., v. 28.
from the dead. He himself was a victim of infinite value, and so
completed his expiation. Tait : " Eternity itself shall discover no
flaw in the perfection of his obedience." What more huge error
touching salvation and the work of Christ can there be than that
of some, who assert that Christ is daily offered up in the sacrifice
of the Mass ?
12. How gloriously exalted is the High Priest of our profession.
He fills his office by the oath of God. He is a deathless and a
perpetual High Priest. There is no limit to his power to save.
His character is more spotless than the sun. No wonder he is
made higher than the heavens. Compare Eph. 4:10; Phil. 2:9;
Heb. 2 : 10 ; 4 : 14. Heaven and earth are made subject to him.
The government is upon his shoulder. He is Lord of all. In
him Law and Gospel, Time and Eternity, Humility and Exaltation,
God and Man are marvellously united.
13. Let every man inquire with awful solemnity how he is
treating the Priesthood of Jesus Christ. He, who rejects the
sacrifice and intercession of the Son of God, and fails to secure
the application of his blood to the conscience, is undone for ever.
After that, nothing remains but darkness and wrath. Without
that priesthood says Gray, " The river which watered the Para
dise of the church is dried up in all its streams : the flowers wither,
and the trees shed their immature fruit. Say not, we have still
left us the doctrine of the resurrection ! It is not an escape from
the grave, but admission into the presence of a reconciled God
that we want. Say not, that even after the doctrine of atonement
is set aside, we have excellent rules of morality! What avails it,
with regard to our eternal condition, since by the deeds of the
law no flesh living shall be justified in the sight of God. And
even in regard to the present life, what injury must our morality
suffer, by being cut off from approaching the throne of grace
' that we may obtain mercy, and find grace to help in time of
need ? ' After we shall have renounced the doctrine of redemp
tion by the blood of Jesus, is there no danger that our morality
will degenerate into the fretting metaphysics of moral specula
tion? . . . From what country has this doctrine taken its flight
without carrying with it the purity and the dignity of Christian
morals ? " The reason why there is not weeping in heaven is that
the Lion of the tribe of Judah, the Root of David, there prevails
to do all that is necessary for the joy of his people, Rev. 5:5. If
there be no atoning and interceding High Priest, men would seek
death, but they could not find it; and desire to die and death
should flee from them, Rev. 9 : 6. But blessed and holy is he that
hath part in the first resurrection ; on such the second death hath

Ch. VII, v. 28.] THE HEBREWS. 313
no power, but they shall be priests of God and of Christ, and shall
reign with him a thousand years, Rev. 20 : 6.
14. Let us comfort ourselves with the blessed thought that
what Christ is to his people, that will he be to them for evermore,
v. 28. Who can find a sweeter thought than is conveyed by these
words : " Jesus Christ, the same yesterday, today and for ever."
If Christ could die or change, our hopes would die with him
and all our prospects change also. Our perpetual glory is God
in Christ and Christ in God, one, infinite, eternal and unchange
able God.
15. Let us own and not deny the debt we owe to Christ. Such
love, of so ancient date, of such infinite resources, of such unbend
ing determination, of such glorious results, has claims which it is
the height of wickedness to deny, and the height of rashness to
despise.

CHAPTER VIII.
VERSES 1-13.
THE SCOPE OF THE EPISTLE. DESIGN OF A PRIEST
HOOD. THE OLD AND THE NEW COVENANTS.
Now of the things which we have spoken this is the sum : We have such
a high priest, who is set on the right hand of the throne of the Majesty in
the heavens ;
2 A minister of the sanctuary, and of the true tabernacle, which the
Lord pitched, and not man.
3 For every high priest is ordained to offer gifts and sacrifices : wherefore
it is of necessity that this man have somewhat also to offer.
4 For if he were on earth, he should not be a priest, seeing that there
are priests that offer gifts according to the law :
5 Who serve unto the example and shadow of heavenly things, as Moses
was admonished of God when he was about to make the tabernacle : for,
See, saith he, that thou make all things according to the pattern shewed to
thee in the mount.
6 But now hath he obtained a more excellent ministry, by how much
also he is the mediator of a better covenant, which was established upon
better promises.
7 For if that first covenant had been faultless, then should no place have
been sought for the Second.
8 For finding fault with them, he saith, Behold, the days come, saith
the Lord, when I will make a new covenant with the house of Israel and
with the house of Judah :
9 Not according to the covenant that I made with their fathers, in the
day when I took them by the hand to lead them out of the land of Egypt ;
because they continued not in my covenant, and I regarded them not, saith
the Lord.
10 For this is the covenant that I will make with the house of Israel
after those days, saith the Lord; I will put my laws into their mind, and
write them in their hearts : and I will be to them a God, and they shall be
to me a people :
11 And they shall not teach every man his neighbour, and every man his
(3'4)

Ch. VIII, v. I.] THE HEBREWS. 315
•
brother, saying, Know the Lord : for all shall know me, from the least to
the greatest.
12 For I will be merciful to their unrighteousness, and their sins and
their iniquities will I remember no more.
13 In that he saith, A new covenant, he hath made the first old. Now
that which decayeth and waxeth old is ready to vanish away.
THE sacred penman, having conducted his argument on the
nature of the priesthood of Christ to a conclusion, declares
what has been the scope of the whole, and proceeds to ap
ply the whole in a strain well understood by pious Hebrews,
whose theology was very much framed after the order of the
covenants. 1. Now of the things which we have spoken, this is the sum; We
have such a high priest, who is set on the right hand of the throne of
the Majesty in the heavens. Peshito : The sum of the whole is this,
we have a High Priest, who is seated on the right hand of the
throne of the Majesty in heaven. Instead of sum, Wiclif has
capitil ; Tyndale and Cranmer, pyth ; Calvin and Scott, sub
stance; Slade, the sum and substance; Tong, summary re
cital ; Duncan, summary or recapitulation ; Turner, a prominent
point; McLean and Macknight, the chief; Patterson, the main
point; Theophylact, Theodoret, Oecumenius, Michaelis, DeWett'e,
Storr, Doddridge, Olshausen, Stuart, Sampson, Ripley, Lindsay,
Tait, Moll and others, the principal point ; Craik, the crowning
point. The word is found but twice in the New Testament, here
and in Acts 22 : 28. In both cases our translation and the Doway
have sum.
The second clause of the verse contains a formal statement of
the scope and design of this epistle, which is to establish and ex
plain the truth of the doctrine concerning the priesthood of
Christ, its glor)T, and its superiority above tljat of Aaron. The
various renderings of this clause but slightly, if at all, affect the
sense ; and so claim no particular notice. But the doctrine there
taught is of the highest importance. Such a high priest, i. e., such
a high priest as became us (Heb. 7 : 26) ; such a high priest as he
had told us of in the preceding chapters. We have him, i. e., we
have him revealed to us in God's word ; we have full proof of his
existence ; and we by faith do lay fast hold on him, and he is ours
to all the ends and purposes of a glorious priesthood. His glory
is declared and established by his sitting at the right hand of God.
This sitting is not designed to express the posture of our Lord's
body, for Stephen says he saw him standing on the right hand of
God, Acts 7 : 56 ; and the apostle of the circumcision says he is at

316 EPISTLE TO [Ch. VIII., v. 2.
the right hand of God exalted, Acts 2 : 33 ; and Paul says he is at
the right hand of God, Rom. 8 : 34. But sitting expresses repose,
permanency and majesty. Judges and kings sit. He sits at the
right hand of the throne, where Solomon placed his mother when
he would honor her, 1 King 2 : 19. But see above on Heb, 1 : 3.
The peculiarity of this verse is that here Christ is said to be on
the right hand of the throne of the Majesty in the heavens. In
Heb. 1 : 3 it reads sat down on the right hand of the Majesty on
high. Wiclif reads sete of greetnesse ; but the versions generally
read majesty. The great truth of the verse is the unparalleled
glory and exaltation of our high priest. He is no longer in a low
condition. God has famously exalted him. His is a heavenly
priesthood. It is in no sense carnal, but wholly spiritual. When
he ascended up on high, all that was low in his condition ceased
for ever. Now his whole person, including his true body and his
reasonable soul, is receiving immeasurable and imperishable
honors. Christ's exaltation demonstrates the perfection of his
sacrifice, the completeness of his work on earth, and the riches of
the inheritance of his saints in him. The exaltation of Christ
proves what he is.
2. A minister of the sanctuary, and of the true tabernacle, which the
Lord pitched, and not man: Minister, a word uniformly rendered,
as are also its cognates. Sanctuary, literally holy things, or holy
places, here explained as meaning the true tabernacle. Compare
Heb. 9:8. In scripture true is sometimes the opposite of false or
deceitful, as when we read of the true riches, the true God, a true
heart, true worshippers. But often it denotes some real and
abiding thing, which had been represented or prefigured by some
thing else. Thus Jesus was the true Light, of which all prophets,
who preceded him, were but faint representations, John 1:9. So
Jesus was the true bread, prefigured by the manna in the wilder-
derness, John 6 : 32. In like manner the Lord Jesus is the true
vine, of which the common vine is an emblem. John 15 : 1. So
Christ Jesus is a minister of the true tabernacle, of which the old
tabernacle was a figure. The tabernacle in the wilderness was
made by man ; but the true and heavenly tabernacle was " pitched
by the Lord, and not man." Thus so far as heaven is better than
earth and as the work of God is better than the work of man, does
the priesthood of Christ excel that of Aaron and all his successors.
This is the main position of the apostle. By tabernacle Beza,
Diodati, Owen and Dickson understand the corporeal nature of
our Lord, and Hawker, Gill and a late anonymous writer under
stand the church. But neither of these is so good as that above
given. He is " in the heavens." Paul now proceeds to state

Ch. VIII, vs. 3, 4.] THE HEB RE WS. 31;
several particulars, in which the pre-eminence of Christ's priest
hood appears.
3. For every high priest is ordained to offer gifts and sacrifices :
wherefore it is of necessity that this man have somewhat also to offer.
The translation is very literal. It also gives the exact sense. Or
dained means established, instituted. On gifts and sacrifices see
above on Heb. 5:1. Of necessity is the rendering of one word,
an adjective. What is its force ? Peshito renders it proper ; but
almost every other version agrees with the authorized, at least in
the sense given, if not in the use of the very terms needful, neces
sary, of necessity. The meaning doubtless is that as some offer
ing is essential to the idea of a priesthood, so the Lord Christ, as
a priest, must have somewhat to offer. As he could not be a
king without a kingdom, so neither could he be a priest without
an oblation. Calvin : " The title of a priest would be vain with
out a sacrifice." Now it is clear that our Lord never served at
the altar in Jerusalem, nor penetrated into the holy of holies in
the temple whose foundations were laid by Zerubbabel. He was
not a priest, whose office began and ended on earth. He could
not serve in the order of Aaron for he was not of the tribe of Levi.
The apostle admits this :
4. For if he zvere on earth, he should not be a priest; seeing that there
are priests that offer gifts according to the law. That is, if his priest
hood were earthly, and if its offerings, intercessions and blessings
were all confined to this world, there is no law of priesthood that
would admit him ; for there were priests of the order of Aaron
ordained to do all that service. Jesus Christ was, by the express
terms of the law creating that priesthood, excluded from it. He
was of the tribe of Judah, of which tribe the law says nothing
concerning priesthood. His was an independent priesthood like
that of Melchisedec, and it was far above that of Melchisedec, for
its' chief functions are performed in heaven; and in an eminent
sense it was a. heavenly priesthood. True, Christ's visible death
was here on earth, but not after the power of any carnal ordi
nance. His life was here offered up, but the sacrifice was not un
derstood by any man, "who beheld it. The disciples saw the out
ward suffering, but even they did not then understand the awful
transaction of Calvary. It was not till they saw its fruit on and
after the day of Pentecost, and had revelations of its true charac
ter, that they gloried iri the cross. Calvin : " He suffered death
after the common manner of men', but after a divine sort he ex
piated the sins of the world as a Priest : the shedding of blood was
external, but the cleansing from sin inward and spiritual: in a
word, he died on earth, but the virtue and efficacy of his death

318 EPISTLE TO [Ch. VIII, vs.. 5, 6.
owed out of heaven." Christ's priesthood was the fulfilment of
what had long been predicted both by words and types. Kidd :
" The sacrifice was not complete, nor the atonement made under
the law, until the sprinkling before the mercy-seat by the high
priest was finished. Hence it isin heaven, not on earth, that the
blood of sprinkling is offered on our behalf." But there was a line
of priests,
5. Who serve unto the example and shadow of heavenly things, as
Moses was admonished of God when he was about to make the taber
nacle : for, See, saith he, that thou make all things according to the
pattern shewed to thee in the mount. The tabernacle erected in the
wilderness was not like any structure that had ever been erected
in this world. It was designed to teach men that Jehovah was
not like the gods of surrounding nations. It was contrived in
heaven and built by revelation from God. Compare Ex. 25 : 40 ;
26 : 50 ; 27 : 8 ; 31 : 2-5 ; 35-: 30-35. Much that pertained to it was
certainly and strikingly typical of spiritual and heavenly things.
Some have thought that everything in it had such significancy.
If we knew more, we could more wisely decide that point. There
is no doubt that as a whole it pointed to the blessed truths of the
gospel now made known, and to the worship of the temple not
made with hands. In our verse it is said that the priests served
to an example, pattern or likeness, and to the shadow, shadowing
forth or prefiguring of heavenly things, such as we find in the
gospel church, and still more shall find in the world of blessed
spirits above. Hence the minute, specific and imperative direc
tions concerning the construction of the tabernacle. There was
to be no variation from the pattern, fashion or type shewed to
Moses in the mount. The truths thus set forth were important
and useful. They raised the pious expectations of God's people
after good things to come. Yet now there is a higher state of
things^ So Paul says :
6. But now hath he obtained a more excellent ministry, 'by how much
also he is the mediator of a better covenant, which zvas established
upon better promises. The word rendered ministry is found again
in Heb. 9:21. In Luke 1:23 it is rendered ministration. In
2 Cor. 9: 12 and Phil. 2 : 17, 30 it is rendered service. Service
would perhaps be a better rendering here. We have not before
in this epistle had the word Mediator. This word is never found
in the English version of the Old Testament. For reconciler or
umpire we have there another word, daysman, so called because
the umpire fixed a day on which he would hear and decide the
case. A daysman must be able to " lay his hands upon both" the
parties, Job 9 : 33. He must understand the cause and the claims

Ch. VIII, v. 6.] THE HEBREWS. 319
of both, and must be the fair exponent of each to the other. In
the New Testament the word mediator occurs six times. In Gal.
3 : 19 Moses is called a mediator, that is, he made known God's
will to Israel, and the wants and requests of Israel to the Most
High. In one case the word mediator refers to no particular per
son, but is used to explain the nature of the work assigned to a
daysman : "A mediator is not a mediator of one ; but God is one,"
Gal. 3 : 20 ; that is, a mediator cannot act for one alone. He, who
does that, is an advocate, not a mediator. Mediation supposes
parties in conflict. But God is one. The persons of the God
head are not in conflict with each other. Mediation is called for
between God and man, for they are, by the fault of man, at vari
ance. If man would be reconciled to God, he must have a medi
ator. The word mediator occurs in four places besides those
already considered, in our verse, in Heb. 9:15; 12:24, and in
1 Tim. 2:5. In these cases it clearly points to Christ. He is able
to lay his hand on both God and man. He counted it not rob
bery to be equal with God. He was bone of our bone — our kins
man Redeemer. " Christ's mediation consists in his being the
middle person between God and us." He is Mediator not typ
ically, but properly ; not partially, but completely ; not merely to
convey God's will to us and our desires to God, but to remove
all obstacles to friendly intercourse between God and man, and
firmly to reconcile both the offended Creator and his offending
creatures. On the word rendered covenant, see above on Heb.
7 : 22. It is well rendered here. Some have thought it meant
only an institution, or constitution ; but this is not tenable ground
in some cases where the word occurs. It certainly often means a
system of promises graciously and authoritatively proposed by
God to the faith and acceptance of his people. Between a cove
nant and a testament Gouge states these points of difference: " 1.
A covenant is between two, at least. A testament is the declara
tion of the will of one. 2. The two or more, between whom a
covenant passeth, must be all living. A testament receiveth
force by the death of him that made it. 3. A covenant is ratified
by the mutual consent of all that make it on every side. A testa
ment is ratified by the will only of him that made it. 4. A cove
nant useth to be made on conditions on both sides. A testament
is made upon the mere favor and grace of the testator." Thorn-
dike : " Inordinary Greek the word here rendered covenant means
no more than a man's last will and testament; but in the use of
the Jews who spoke Greek, such as the apostles, the authors of
the Septuagint and others, it signifies a covenant." The word ren
dered promises occurs often, and is here to be taken in the usual

320 EPISTLE TO [Ch. VIII, vs. 7, 8.
sense. We met it in Heb 4 : 1 ; 6 : 12, 15, 17 ; 7 : 6. It embraces
all the provisions of the system of Gospel grace, of which Jesus
Christ is the Surety. The truth asserted in the verse is that the
worship of the Gospel church, with Christ as its High Priest,
excels that of the Mosaic dispensation as much as Christ is supe
rior to the priests of the order of any man. The Gospel excels
the Mosaic dispensation in three weighty points ; first, it more
clearly reveals the whole will of God for life and salvation, Eph.
3 : 2-7 ; secondly, the death of Christ gives a wonderful assurance
of the fulfilment of all therein engaged, Rom. 8 : 32 ; Heb. 9:15;
thirdly, by a marked pre-eminence over former dispensations, the
Gospel is the ministration of the Spirit, Joel 2 : 28-32 ; Zech. 12 :
9-14; 2 Cor. 3 : 6-8. The apostle proceeds to particulars.
7. For if that first covenant had been faultless, then should no place
have been sought for the second. The very superseding of the
Sinaitic covenant by the Gospel evinces the superiority of the
latter. If God had designed the former to be perpetual, he would
have said so ; at least he would have said nothing leading us to
expect a change. Duncan : " When once a covenant is made and
established, if it will effect all that he who makes it designs, there
is no occasion for another ; but, on the contrary, when another is
thought necessary, it plainly supposes that the first was not suffi
cient for all the purposes, and therefore must be changed." The
covenant of Sinai was good. It honored God. It was a blessing
to many men. But it was not to be compared with the gospel for
light and liberty, for rich displays of grace and glory, honoring
God and saving man. God himself has so decided. The law
was weak through the flesh, Rom. 8 : 3. The sinfulness of man
made every system imperfect or faulty, unless it provided a real
and proper atonement for sin and the renewal of our fallen nature.
8. For finding fault with them, he saith, Behold, the days come, saith
the Lord, when I will make a new covenant with the house of Israel
and with the house of Judah. For finding fault Peshito has chiding ;
Wiclif, repreuving ; Tyndale, Cranmer and Genevan, rebukyng.
The finding fault was both with the covenant, which was defec
tive, and wit'h the people, who were not true to it. The old cove
nant was to be superseded by the Gospel, and the Jewish church
state was to be followed by that of the Christian church, as God by
the prophets abundantly declared. McLean : " Unless we keep in
view the deficiency of the Sinaitic covenant, we lose the main
scope of the apostle's argument, and also his design, which was to
disengage the Hebrews from their remaining attachment to that
covenant." In proof of his main position the apostle quotes the
weeping prophet at considerable length, Jer. 31 : 31-34. The

Ch. VIII, vs. 9, io.] THE HEBREWS. 321
quotation. extends to the end of v. 12 of our chapter. It is very
much to the purpose that the apostle should show the Hebrews
(here called the house of Israel and the house of Judah, because
at this time, B. c. 630, the tribes were so divided) that their own
scriptures required the very changes introduced by the gospel —
even a new covenant or constitution, very diverse from that under
which they lived in the days of Jeremiah :
1 9. Not according to the covenant that T made with their fathers, in the
day when I took them by the hand to lead them out of the land of Egypt ,
because they continued not in my covenant, and I regarded them not, saith
the Lord. This verse clearly settles the point that it was not the
covenant of works, but the covenant of Sinai, that is here said to
be superseded. Both the form and manner of administering
the Gospel are different from the laws and statutes of Sinai. The
time of God's manifesting his special kindness to the Israelites is
the same designated by prophecy in Gen. 15 : 13-16, and by his
tory in Exod. 12:40-42. Taking by the hand and leading are
forms of speech indicating great care and kindness as a father to a
child. But the great mass of those, who left Egypt, perished in
the wilderness. And many of the generations following sadly
imitated the example of their fathers in the wilderness. They
continued not in God's covenant. The variation between the
closing words of the verse as quoted by the apostle and the
same as found in Jer. 31 : 32 arises from the apostle quoting the
Septuagint and not the Hebrew. Pococke thinks we get the sense
by either rendering. This verse shows that when God found
fault, it was not only with the covenant itself, but with the people
to whom it was proposed and by whom it was professedly adopted.
Some properly note the frequency with which in these verses we
meet with the phrase, saith the Lord. This is fitly construed as
making the certainty of all to depend upon the infallible word of
him who cannot lie. The last clause of this verse points to the
sad state of men rejected by the Lord after mercies bestowed. It
further declares the absolute necessity of a scheme more gracious
and better suited to the wants of lost men than that proclaimed at
Sinai. What that scheme is, he now declares:
10. For this is the covenant that I will make with the house of Israel
after those days, saith the Lord; I will put my laws into their mind,
aud write them in their hearti : and I will be to them a God, and they
shall be to me a people. The work of salvation is one. Though
there be parts to it, yet they are never separated. Sometimes one
part is named first; then another. Here sanctification is first
named. This is said to be effected by putting God's laws into their
minds and writing them in their hearts. This great work is pre-
21

322 EPISTLE TO [Ch. VIII, v. n.
sented to us in the Scriptures under many names, as a new crea
tion, a resurrection, a translation, a new birth, a holy and heavenly
calling, and other like terms and phrases. But none of these is
more striking and appropriate than those found in our verse. The
moral law at Sinai was written on tables of stone and put into the
ark. The other statutes of Israel were written on perishable ma
terial as was the whole Pentateuch, and kept among the sacred
books ; but often without making any deep or salutary impression
on men's minds and hearts. They had the letter and no more.
So that, which was ordained unto life, was found to be unto death.
The letter killeth. Even divine laws, rules, ordinances, precepts,
doctrines and promises are powerless in controlling human nature,
unless they are borne to the heart by the Spirit of the Lord.
Having given his own image to men, God has complacency in it,
and is to such as have it a God, bound to be so by his word, his
oath, his purpose and the consistency of his character. Of course
such persons are his people. It cannot be otherwise. They who
have Jehovah for their God must so belong to Jehovah as to be in
every sense his people. Their graces prove it. Their lives evince
it. They are different from other men, especially in their hearts.
Such blessings when everj;- where enjoyed shall produce a happy
state of divine knowledge :
II. A ndthey shall not teach every man his neighbour, and every man
his brother, saying, Know the Lord : for all shall know me, from the
least to the greatest. When by his Holy Spirit the Lord under
takes the work of teaching men, they learn to purpose. Nor is
there in Scripture a more gracious promise than this : " All thy
children shall be taught of the Lord," Isa. 54:13. The same
truth is held forth in Isa. 11:9; 1 Cor. 2:10; 1 Thess. 4:9; 1
John 2 : 20. Indeed the very words just quoted at length are by
Christ himself cited, and •confirmed, and this inference drawn
from them : " Every man therefore that hath heard, and hath
learned of the Father, cometh unto me," John 6 : 45. None opens
the blind eyes as does the blessed Spirit. He is the true eye-salve.
He causes the deaf to hear. He teaches man knowledge. If he
undertakes the work, the babe knows something of the glory of
God in redemption, while the greatest man, without such instruc
tion, stumbles and perishes. The meaning of the verse is not that
in gospel days there shall be no preaching, no ministry and no
mutual exhortation and edification. This would be contrary to
the express teachings of Christ and the apostles, Matt. 28: 19, 20;
Eph. 4:11. Some think the meaning is that under the gospel the
knowledge of God shall be much more generally diffused than
under the Mosaic Institute. This is a truth, but is probably not

Ch. VIII, vs. 12, 13.] THE HEB RE WS. 323
the truth here taught. The real meaning of the prophet seems to
be that when God writes his laws and truths in men's hearts, they
have the sum of saving knowledge. They are no longer fatally
ignorant of the vital truths of religion. This is a good sense, falls
in with the apostle's argument and agrees with other parts of
God's word. No publication of laws and statutes, no number or
power of miracles, no striking history of a man or a people will
save the soul, unless Christ be revealed in us. Although sanctifi
cation is first mentioned in these verses quoted from Jeremiah,
yet the Lord ends not his engagements till he promises justifica
tion. 12. Jor I will be merciful to their unrighteousness, and their sins
and their iniquities will I remember no more. Some would confine
the blessings here promised to sins committed after conversion.
But why should they thus limit the grace pledged? We need re
mission of the guilt of original sin, and of 'all the sins and follies
of childhood and youth and of riper years preceding conversion
and after conversion. In all cases these sins are many ; in some
cases they are fearfully exaggerated. Others regard the promise as
having chief respect to sins committed before regeneration. But
why should they? Sins committed after renewal are aggravated
by the light and grace already received, and by vows and promises
made under a sense of the divine mercy already received. The
promise clearly includes all sins, sins of omission and commission,
open sins and secrets faults, sins committed in the darkness of a
natural state, and sins committed after we had heard and obeyed
the gospel. Clearly the promise includes all sins and iniquities.
If it did not, salvation would not be certain or even possible, for
one sin unpardoned would blot out all hope of heaven. One leak
will sink a ship ; one spark will blow up a magazine ; one sin will
damn a soul. Accordingly the Lord says I will be merciful, ap
peased or propitious to their unrighteousness, their want of right
eousness, their wickedness. The meaning is, not that he will con
nive at sin, but that he will pardon it. That this is the real mean
ing is at once declared by repeating the idea in other words —
Their sins and their iniquities will I remember no more. This
phrase indubitably points to forgiveness. Although the pardon
of sin is not the whole of justification, yet it is an essential part of
it, and so it is often used, by a common figure of speech, for the
whole of it. Now sanctification and justification secure a complete
salvation, and are invariably followed by victory and glorification.
13. In that he saith, a new covenant, he hath made the first old.
Now that which decay eth and waxeth old is ready to vanish away.
The Jewish Scriptures themselves foretold a new covenant, and

324 EPISTLE TO [Ch. VIII, v. i.
they thereby taught that the first was old. And because it was
superseded by the new, it could not continue of force. Its rites,
peculiar usages and teachings must give place to those more ex
cellent, because more evangelical.

DOCTRINAL AND PRACTICAL REMARKS.
I. We should keep in mind the scope, design, pith and main
point of each inspired writer, if we would easily and fully appre
hend his meaning, v. i. It is of the very nature of a weighty dis
course that it should aim at something particular. Our apostle
had explained many things respecting our Lord's office and glory,
and now declares the drift of the whole. Blessed is that student
of God's word who fully enters into the sense and catches the
spirit of the inspired writers. Patterson : " It was common with
the ancient orators, after carrying on a lengthened course of argu
ment or illustration, to sum up, within a small compass, what had
been already said with greater fulness and detail. This practice
was founded on the constitution and wants of the human mind."
No marvel that our apostle avails himself of this great power in
advancing the cause of truth.
2. The doctrine of Christ's priesthood is vast, and vital, and
worthy of all the prominence given it in this epistle and in the
Theology of the purest churches. Without it we can have no
hope, no good hope of salvation. How blessed Paul dwells upon
it ! In the first chapter of this epistle he demonstrates that our
High Priest is divine, truly and properly God ; in the second,
that he is human, truly and properly a man ; and so is compas
sionate and merciful ; in the third, that he is faithful, and was sent
and appointed of God ; in the fourth, that he is a great High
Priest, that is passed into the heavens ; in the fifth, that he is no
intruder into his office, but was thereunto duly called of God as
was Aaron, and is actually the author of eternal salvation ; in the
sixth that Christ is a priest by the awful and unimpeachable oath
of God ; in the sixth and seventh, that Christ is a priest after the
order of'Melchisedec, having neither predecessor nor successor in
office ; in the seventh, he also shows that our High Priest is holy,
harmless, undefiled and separate from sinners, that his priesthood
is unchangeable, and that he is able to save to the uttermost them
that come to God by him. In the eighth chapter the apostle de
clares that the sum, pith, and scope of all he had said was to show
the excellence and glory of this High Priest, that he is an actual
minister conducting a glorious service, and that the scriptures
themselves should have led the Jews to expect great changes in-

Ch. VIII, v. i.] THE HEBREWS. 325
troduced by Messiah. Here also he begins the application of his
doctrine to the whole state and case of the Hebrews.
3. Our High Priest is famously exalted and of this we should
often meditate, v. 1. He is a King on a throne as well as a priest
interceding. His blood has opened a new and living way, and his
intercession is exceedingly glorious. It was prefigured in the law,
Lev. 16: 2-17. It is performed in the immediate presence of God,
in the highest heavens, in a majesty never seen nor conceived by
mortals, our Lord dwelling in light inaccessible and full of glory,
even where angels veil their faces, where Jehovah manifests his
perfections with unwonted clearness, and holds his court and dis
plays his sovereignty to the admiration of all admitted into his
presence. It is by this amazing exaltation that such energy goes
forth to make his people willing in the day of his power and to
dash his enemies in pieces as a potter's vessel. Owen : " The
principal glory of the priestly office of Christ depends on the
glorious exaltation of his person." His is very different from the
appearance of the high priest, who served in the holy of holies in
Solomon's temple. He stood ana\ with awful reverence served be
fore the Lord. In that holy place he never sat, much less did he
dare to take a position between the cherubim. But our Lord has
his seat on the throne of the Majesty on high. Compare Rev. 3 :
21. Some years ago a writer ventured on the rash assertion that
since Christ left this world we know neither where he is nor what
he is doing. Why, even the children in our Sabbath Schools
know as much as that. He is in heaven, Luke 24 : 15 ; Eph. 6:9 ;
Col. 4:1. Heaven is a place. Himself says so, John 14:2, 3.
God's throne is there, Matt 5 : 34. And we know what he is do
ing. He is preparing a place for his people, John 14 : 2 ; he is
gloriously and prevalently interceding, Rom. 8:34; Heb. 7:25;
he is wielding the sceptre of universal government, Rev. 19: 16;
he is subduing all things to. himself, Phil. 3:21; he is receiving
the highest honors which saints and angels and his Father can
bestow upon him, Heb. 1:6; Rev. 7:10-17; 2 Pet 1:17; John
12:27, 28- Christ's ministry in heaven " compriseth the whole
care and all the actings of Christ as our high priest with God in
behalf of the church. It is, therefore, the immediate spring of all
his gracious communications unto us. Whatever apprehensions
we may attain of the manner of it, the thing itself is the centre of
our faith, hope and consolation." His work on earth was all done
and well done. The fruit of such services and sufferings .as his is
the amazing power and glory, which he now possesses, Phil. 2 : 5-
11. The call of the gospel is heavenly. Christ Jesus is the Lord
from heaven, yea, when he was upon earth he spake of himself as

326 EPISTLE TO [Ch. VIII, v. 2.
in heaven, i Cor. 15 : 47; John 3:13. His intercession is in heaven.
Even during their warfare on earth his people sit together in
heavenly places, Eph. 1 : 3. The very citizenship of believers is in
heaven, Phil. 3 : 20. Erasmus : " Whatsoever Christe did, even in
earth, was not done after the fleshe, but after the spirite, and came
from heaven, and thither tendeth, the same, compared unto the
grosseness of Moses' priesthood, is worthily called heavenly. And
this God seemeth to have signifyed, when he prescrybed unto
Moses a forme to buylde a temple." All this glory of Christ is
right and fitting; for he is the head of the body, the church ; who
is the beginning, the first-born from the dead ; that in all things he
might have the pre-eminence," Col. 1 : 18. Lindsay : " What a
glorious Priest do we possess under the new covenant ; a Priest,
who, while he expiates our guilt, has power to shield us from
every danger ; who, while he prepares us for heaven, is himself
the Sovereign of heaven, to admit us within its gates! And how
unspeakably aggravated will our sin be, if, while we have such a
Saviour provided for us, we disregard the mercy he proffers, and
live in rebellion against his government. By how much his mercy
is great, by so much in this case will our ruin be dreadful." Well
indeed is it for us that our Lord went away. He carries on his
work, and promotes our cause best by being on his glorious
throne, John 16 : 7.
4. Christ's rest, which is so glorious, is not inconsistent with his
managing and carrying on the greatest affairs for his people and
for his glory. He is a minister of the true sanctuary, v. 2. His
services are everything to his people. He is preparing a place
for them. He causes all things to work together for their good
to his redeemed ones. His whole minisrty in heaven, like that on
earth, is full of love; but, unlike that on earth, is wholly free from
works of suffering and of humiliation. It is indeed amazing con
descension in him, who is the Son of God, to undertake such a
service for us ; nor is it possible for us too admiringly to receive,
or too heartily to obey the voice of him, who has bought us with
his blood. He is as kind and tender now as when he wept at the
grave of Lazarus ; as when he said to the penitent thief, " This day
shalt thou be with me in Paradise ; " as when he said to the doubt
ing Thomas, " Reach hither thy finger, and behold my hands ; and
reach hither thy hand, and thrust it into my side ; and be not faith
less, but believing." When Stephen was dying in a shower of
stones, he saw the Lord Christ standing, not sitting at God's right
hand. Tait : " He ROSE UP when he beheld his first martyr's ex
tremity—our faithful High Priest ROSE UP, that he might bend his
eyes with intensest observation on what was passing below." Thus

Ch. VIII, vs. 2, 5.] THE HEBREWS. 327
the Lord was in a posture ready to extend aid and to receive the
spirit of this proto-martyr.
5. The gospel has the substance of what was shadowed forth
by the Mosaic dispensation, vs. 2, 5. It gives us the antitype of
what was set forth by types of old. Several commentators give
from the Ikkarim of Rabbi Albo, who flourished in the early part
of the XV. Century, a remarkable passage on the figurative
character of the old dispensation : " When God, who is highly to
be extolled, gave the law, he knew, that this form of education
was sufficient for a certain period, which his wisdom had fixed,
that it was sufficient to prepare those who received it, and incline
their minds to receive the second form, although God has revealed
this to no man ; but, when the time shall come, God will reveal
that second form to men. Like a physician who prescribes a diet
to his patient until a certain period which he knows, but which
he does not tell to the patient ; when, however, the time is at hand
in which the sick man is to recover, the physician changes his
diet, — permits what he had forbidden, and forbids what he had
permitted. The patient need not, then, wonder at this ; it resem
bles the manner in which the teacher deports himself towards the
pupil, to whom at the beginning, he gives an easy and compre
hensible lesson, until he has gradually accustomed him to instruc
tion, when he leads him up to a higher and more difficult stage."
How dreadful is the blindness which admits such principles, and
yet fails to apply them to the saving of the soul in the reception
of the gospel. It is only by Jesus Christ, who is the way, the
truth and the life, that we can safely approach God, or see the ful
filment of all that was represented by the types and shadows. If
any thing is clear, it is certain that the Mosaic institutions pointed
to Messias, and that before Christ's coming men were saved by
faith in a redemption yet to be purchased. The law was not a
senseless contrivance. It had a true and important significancy.
It specially pointed to a great Redeemer. Though the rites and
ceremonies of the law were external and visible, yet they were
often arid always shadowy and not substantial, but the things they
represented were most excellent — the chief things of the gospel
itself. 6. It is deeply to be regretted that any Protestant church
should retain the term Priests, as a designation of its ministers.
The Roman Catholics call their ministers priests, and contend
that they do offer to God a real and proper sacrifice. In this
they are consistent with their other errors, though they contra
dict the scriptures, which represent the whole work of propitia
tion acc6mplished on Calvary. But to call men priests, who

328 EPIS TLE TO [Ch. VIII, vs. 2-4.
confessedly have nothing to offer to God, is itself nugatory. It
also leads to man}? mistakes. It keeps up the idea that the one
sacrifice of Christ is not complete, and that gospel ministers do in
some way, or in some sense offer to God for the sins of the peo
ple. True, some say that they use the word priest as an abrevia-
tion of the word presbyter. If so, their lexicography does not
bear them out at all. The New Testament never once gives the
name priest to a gospel minister. This ought to be decisive.
Yet if any one openly and always says that by priest he means
presbyter and nothing more, it is contrary both to charity and
the rules of controversy to impute to him the belief of doctrines
which he rejects and abhors.
7. To deny Christ's offering for sin is to deny the gospel ; for if
he did not make to God an offering and a sacrifice of a sweet
savor, we are yet under wrath and must die in our sins, v. 3. In
like manner to pervert the true doctrine of Christ's sacrifice
from its scriptural use is to subvert the gospel. If Jesus Christ
did not die for our sins, our sins are still upon us. If his atone
ment was not ample, nothing man can do or suffer will make it
sufficient or efficacious. Neither prayers, not praises, nor alms,
nor tears, nor sufferings of man are pleasing to God except through
the one offering of our great High Priest. Owen : " There is no
approach unto God, without continual respect unto sacrifice and
atonement. There was no salvation to be had for us, no, not by
Jesus Christ himself, without his sacrifice and oblation." It is
both madness and wickedness to be offended with Christ on any
ground, but particularly on the ground of his shedding his most
precious blood for the sins of men.
8. We wrong Christians, and confuse them, when we deny to
Christ's person and intercession a locality, vs. 2, 4. Macknight :
" That the Deity manifests his presence to his intelligent creatures
in a sensible manner, somewhere in the universe, is a notion which
hath been entertained by all mankind." The hoi)' of holies in the
temple was a type of the most holy place in heaven: In some
locality unknown to us are the throne of God, the glorified human
nature of Christ, the bodies of Enoch and of Elijah, an innumera
ble company of angels and of the spirits of just men made per
fect. This is the third heaven, the heaven of heavens.
9. We ought continually to remember that Jesus Christ never
claimed for himself that he belonged to any order of earthly
priests, nor did his apostles ever advance such a claim for him,
v. 4.10. When, in any matter pertaining to his worship or honor, or
our lives and duties, God graciously condescends to make known

Ch. VIII., vs. 5, 6.] THE HEBREWS. 329
his will, and instruct us how we shall behave, it is wicked and
presumptuous in us to vary from his precepts, v. 5. Whenever
God makes known his will, it is for good cause, whether known
to us or not. His sovereign pleasure ought to constrain us into
hearty acquiescence. Calvin : " We are here taught that all ser
vices are perverse and spurious which men allow themselves to
invent of their own head, and without God's command. For
when God prescribes that all things be done according to his
rule, it is not lawful to make any thing at all that is alien from it."
Compare Col. 2 : 16-19. Owen : " God's ordination or appoint
ment gives rules, measures and ends, unto all sacred offices and
appointments. Our utmost care and diligence in the considera
tion of the mind of God is required in all that we do about his
worship." Both in the matter and manner of his worship we
must regard the whole revealed will of God. The scriptures,
which may be consulted on the subject, are many. In particular
see Gen. 4 : 4, 5 ; 1 Kings 3:6; 2 Kings 20 : 3 ; Isa. 1 : 1 1 ; Isa.
66 : 3 ; Jer. 48 : 10. Where the Lord has left us without a precept,
we may use our liberty, but not to annoy and rend the church of
Christ. We may not use our liberty maliciously.
11. There is none like Jesus, v. 6. He is the most wonderful
prophet, the most illustrious king and the most glorious priest in
the universe. His ministry is more excellent than any of which
we ever read or hear. His mediation is unparalleled. Wonder
ful is his name. Peerless is his person. Matchless is his glory.
12. It is impossible, without perverseness, to deny or ignore the
truth that the mediation of Christ is a great and prominent doc
trine of God's word, v. 6. It is vital to Christian peace and joy.
Christ is perfectly adapted to this whole work. By his eternal
Sonship with God he is equal with God. By his being made of
a woman, he is the equal of man. By his divinity he knows all
things. By his humanity he had somewhat to offer unto God.
His Father safely trusts him with the care and defence of his hon
or. Man safely trusts him with the care and salvation of his soul.
Amply has he vindicated the divine righteousness and faithfulness.
Gloriously does he manage the interests of all who believe upon
him. Owen: "The provision of a mediator between God and
man was an effect of infinite wisdom and grace."
13. It is impossible to have a good understanding of many im
portant parts of scripture without some correct idea of the term
covenant and of the truths thereby set forth. On this matter some
thing has already been said. But let the following points be kept in
view. Covenants are either human or divine. Human covenants
are made between men as equals in the matter of the engagement,

330 EPISTLE TO [Ch. VIII, v. 6.
and may be proposed by either party, Gen. 21 : 27. Divine cove
nants are between God and man, the unequal parties, and are gen
erally but not always proposed by God, 2 Chron. 29: 10. When a
covenant is proposed by man, it is much the same as a vow. We
may be quite innocent in declining a covenant proposed by man ;
but we are not free to withhold our consent to any proposal made
to us by the Lord. All the covenants proposed by God to man
are worthy of the Most High, and contain proofs of divine benig
nity. The manner of ratifying a covenant never affects its binding
force. Like an oath it is binding whatever be the form of confir
mation. It is great kindness and condescension in God to cove
nant with man. The Bible contains many accounts of covenants
made between man and man, and represents all of them as sacred,
Gal. 3:15. The term covenant is applied to several transactions
of God with men. A. God's covenant with Noah for all his pos
terity is fully recorded in Genesis 9 : 8-17, and is full of important
and very gracious engagements. Its stipulations binding man are
rather implied than expressed. The token of this covenant is the
rainbow. It has never failed. It shall never fail. It chiefly con
sists of absolute promises from God to man. B. Then we have the
covenant of Sinai, which is very extensive in its provisions, prom
ises, and obligations. It was made with a whole nation. In one
sense it is like the covenant of works, for the very core of it is the
moral law. In another sense it was like the covenant of grace, for
it in many ways held forth promise of pardon and acceptance. But
it was neither the covenant of works nor of grace ; nor did it su
persede either of them. In Gal. 3:17 Paul distinctly asserts that
it did not annul the covenant of grace. And we know that the
covenant of works for ever binds all, who are not by God's act
put under the covenant of grace. C. The covenant of works is
that constitution, under which holy angels enjoy their bliss. Our
first parents were placed under it, and so long as they kept its holy,
just and good precepts, they were happy. Breaking it, they and
their posterity fell under a righteous curse, and so long as they re
main under this covenant, they are under wrath. Its great prin
ciple is, Do and live. Obey and be blessed. Sin and die. Dis
obey and be cursed, In other words it is purely a system of law,
having both precepts and penalties good. To the innocent and
obedient it brings life and happiness. It says and says truly, " The
man that doeth these things shall live in them," Gal. 3 : 12. But it
says sternly and righteously, " Cursed is every one that continueth
not in all things which are written in the book of the law to do
them," Gal. 3 : 10. The covenant of works justifies the spotlessly
holy. It condemns all who are not perfectly innocent, unfailingly

Ch. VIII, vs. 6-io.] THE HEBREWS. 331
obedient. D. The covenant of grace is for sinners alone. None
others need it. It proposes happiness and peace to those, who
have broken the law of works. It offers pardon to the rebel, ac
ceptance to the outcast, salvation to the lost. It is a system of
pure gratuity. It has Jesus Christ for a Surety and Mediator. It
is gloriously confirmed by promise and by oath. It cannot fail in
any case. The gospel is a dispensation of this covenant. It is the
clearest dispensation of it that we may expect in this world. By
a single promise it was somewhat revealed to our first parents.
It was further made known to the patriarchs, and especially to
Abraham. For our Lord gays, Abraham saw my day and was glad,
John 8 : 56. And Paul as clearly says the gospel was preached
to Abraham, Gal. 3 : 8. The covenant of grace is in some things
like that of works. It has God for its author, is the fruit of his
good pleasure, is between God and man, and has seals. It secures
great blessedness to those who are true to it. But the covenant
of grace differs from the covenant of works in being a wondrous ex
pression of pity and of love, in having a Surety and Mediator, in
the conditions annexed, in the grace bestowed,- and in the form of
the seals and of ratification.
14. Now the gospel is a covenant or reveals a covenant of grace,
v. 6-10. It comes to us charged with things good and glorious,
all the gift of unmerited kindness. It graciously and eternally
pledges the love and faithfulness of God to all who accept it. It
has laws and secures grace and strength to enable men to obey
them. Does it call for faith ? " Unto you it is given to believe,"
Phil. 1 : 29. Does it demand repentance ? God has exalted his
Son to give repentance, Acts 5:31. Does our will need renewal
and strength ? He works in us both to will arid to do, Phil. 2 : 13.
Is man feeble, yea, without strength ? This covenant engages that
he shall renew his strength and be as David, Isa. 40 : 28-31 ; Zech.
12:8; Rom. 14:4. Does man need good secured to him in all
the countless ages of coming duration? This is an everlasting
covenant, Jer. 32 : 40. Have the effects of sin been vast, ruinous
and dreadful? 'The grace of our Lord Jesus Christ, in the new
covenant, in its being, existence, and healing efficacy, is as large and
extensive to repair our nature and state, as sin is, in its residence,
power and guilt, to deprave, ruin and condemn us.' For where
sin abounded, grace did much more abound, Rom. 5 : 20. God's
Spirit is omnipotent and can change any, heart . His, forgiving
love is boundless, and can blot out sins that are like a thick cloud.
15. Some ask, Is the covenant of grace conditional, or is it abso
lute? This question ought to be answered fairly. In reply let it
be said that there are two kinds of conditions — conditions meri-

332 EPISTLE TO [Ch. VIII, v. 6.
torious and conditions not meritorious but yet essential to our
saving interest in this covenant. The meritorious conditions of
the covenant of grace are all fulfilled in Christ's becoming our
Surety, Mediator, High Priest, Sacrifice and Intercessor. His
merits are all-sufficient. We have none of our own ; we can have
none of our own ; we are required to have none of our own. The
vilest sinner, the greatest reprobate may avail himself of all the
benefits of the covenant of grace on the same terms as the decent
ly moral, and confessedly upright man may do. Both are without
personal good desert. Of man in person God asks not the fulfil
ment of any meritorious condition of the covenant of grace. The
Lord Jesus is worthy. He has done and suffered all that was
necessary to purchase redemption and to merit heaven for his
people.' But man must comply with the conditions sine qua non,
without which he will derive no benefit from the covenant of
grace. In God's plan faith and repentance, forsaking sin and
turning to God, are as vital principles in the plan of salvation as
the atonement itself, yet for a different reason. Salvation pro
vided but yet rejected can save no one. But here comes in the
blessed fulness of the gospel in that it secures to Christ's chosen
the bestowment of the Holy Ghost, who works in us all those
affections and changes, which make the gospel glad tidings of
great joy. In other words, God works in his people the very
graces required to make their acceptance of his covenant hearty
and saving ; for all saving graces are the gift of God, as has been
shown already.
16. The covenant of Sinai had in it provisions and promises of
good ; the covenant of grace as explained in the gospel has in it
better provisions and promises. The ministration of condemna
tion had in it glory, but the ministration of righteousness exceeds
in glory, 2 Cor. 3 : 9. The moon is glorious, but when the sun
rises the moon pales away. The gospel covenant as far excels
that of Sinai as salvation and glory excel conviction and condem
nation ; as far as Christ's priesthood excels that of Aaron, as far as
the Saviour excels the schoolmaster. The Baptist gave the
difference in few and striking words : " The law was given by
Moses, but grace and truth came by Jesus Christ," John 1 : 17.
Owen : " The new covenant, as collecting into one all the promises
of grace given from the foundation of the world, accomplished in
the actual exhibition of Christ, and confirmed in his death, and by
the sacrifice of his blood, and thereby becoming the sole rule of
new spiritual ordinances of worship suited thereunto, was the
great object of the faith of the saints of the Old Testament, and is
the great foundation of all our present mercies."

Ch. VIII, vs. 7-10.] THE HEB RE WS. 333
17. How shall we account for the darkness of former dispensa
tions? is a question sometimes asked with apparent reverence.
That they were comparatively dark is admitted by the word of
God, vs. 7, 8. If the question is designed to intimate that man
may question his Maker, it should be rebuked. He giveth account
of none of his matters. He has a right to do what he will with his
own. But we may without irreverence say that as it is best that
the sun should not from the bosom of midnight in a moment burst
forth in noon-day splendor on the eyes of men and beasts ; so
we may see a fitness in the gradual rising of the Sun of righteous
ness with his healing beams. It was right that the utter power-
lessness of all schemes of philosophy and of mere natural religion
should be demonstrated before the gospel was fully declared. So
says Paul : " After that in the wisdom of God the world by wisdom
knew not God, it pleased God by the foolishness of preaching to
save them that believe," 1 Cor. 1:21.
18. Various are the names of God's people, as Israel, Judah, the
chosen of the Lord, his sons and daughters, his people, etc, vs. 8,
10. Yet they are ever and infinitely dear to him. They are his
jewels, his peculiar treasure, his vineyard, his workmanship, a
chosen generation, a royal priesthood, a holy nation, a peculiar
people. Happy is that people, whose God is the Lord, 1 Pet. 2 :
9; Ps. 14: 15. To his people he says: "Since thou wast precious
in my sight, thou hast been honourable," Isa. 43 : 4. Nor does
God hesitate to give names of fond endearment — pet names-^to
his people. He calls them his love, his dove, his undefiled, his
lambs, his sheep, his sons, his beloved. Amazing is his grace.
Rich is his mercy. Having undertaken to bring many sons unto
glory, he never ceased to wrork out his plans of grace until he had
brought forth the best robe for their adornment, and the richest
gifts for their inheritance. Owen : " As nothing less than God
becoming our God could relieve, help, and save us, so nothing
more can be required thereunto. It is from the engagement of
the properties of the divine nature that the covenant is ordered in
•all things and sure."
19. Some events, not in themselves saving, are yet so wonderful
that they are never to be forgotten and will often be mentioned
till the end of time, v. 9. Such was the deliverance of Israel from
Egypt and of the Jews from Babylon. Almost all nations and
tribes have in their history some such remarkable deliverances.
Let them not fail to celebrate them often and devoutly, not by
drunken and profane carousals, much less by perpetuating memo
ries that show maliciousness ; but by gratitude and praise. True,
events are not saving because they are startling, even as outward

334 EPISTLE TO [Ch. VIII, vs. 9-12.
benefits are not saving because they are great and inestimable.
But true piety will not cease to make devout mention of them, and
to seek to be profited by them.
20. Into whatever scriptural engagements we enter with God,
we should be steadfast, and continue in our profession and practice
of the truth, v. 9. Covenant-breaking is justly followed by dire
judgments — in particular by a withdrawal of God's gracious and
cheering presence. Owen : " As the grace of this covenant is
inexpressible, so are the obligations it puts upon us to obedience."
21. Rich, free and glorious as are the things promised by the
Lord in the new covenant, they are no more than every man needs
to a complete and final salvation, vs. 10-12. The reason is our
wants are so many, so pressing, and so entirely beyond the power
of men and angels to supply. If any man thinks he needs less than
is promised in the covenant, he understands neither his own wants,
nor the riches of divine grace.
22. The doctrine of regeneration is no novelty, v. 10. It is as
old as the days of the prophets. David knew much about it, Ps.
40 : 8 ; 51 : 10 ; as did also the great prophet of the captivity, Ezek.
11:19, 20 ; 36 : 26, 27. Compare Deut. 5 : 29 ; 30 : 6 ; Jer. 32 : 38-
40 ; 2 Cor. 3 : 3. The dead can only be revived by having new
life imparted to them. The foul must be cleansed. The vile must
be made pure. The sinner must be born again. The deaf will
not hear ; the blind will not see ; the haters of the Lord will not
submit themselves. Divine grace must renew every soul of man,
that is ever saved. Sinai may thunder, but the idolatrous unre-
generate heart will not thereby be cleansed from its idols. Jesus
may expire on a cross, but the human heart will remain harder
than the rocks. The law is never truly loved and obeyed till it is
written on the fleshly tables of the heart. The heart of man is
subject to many and great changes ; but none of them are saving,
till it is divinely renewed. Even those changes, which are
apparently for the better, are but temporary until divine grace
transforms the moral character of the soul. The truth must be
written on the soul, or it will be evanescent, as much sad experi
ence shows, and as many Scriptures declare.
23. If we would make good our claim to a covenant relation to
God, and prove that he is our God, we must bring forth the fruits
of the new birth, v. 10. Every scriptural regeneration is unto
holy living. He, who hates not sin, is not born of God. All, who
are God's peculiar treasure, do obey his voice indeed, Ex. 19: 5.
Nor can we prove that we are Christ's disciples, or that we heart
ily glorify God, unless we bear much fruit, John 15:8. If any
man is a child of God, he is so by faith in Christ Jesus and faith is

Ch. VIII, v. u.] THE HEBREWS. 335
the fruit of the Spirit in regeneration, Gal. 3 : 26 ; 5 : 22. We but
deceive ourselves, when we profess to have passed from death unto
life, and find a prevailing and habitual reluctance in our hearts to
comply with the commandments. True love joyfully obeys. One
says : " A real child of God is so keenly alive to the remainder
of sin in his nature, that he ever must be slow in thinking great
things as regards himself. To rejoice therefore with trembling
is a wholesome sign. But what must those think, who know
full well that the law of God is too strict for them ; that .it is
not the rule they try to follow, that the opinions of men and
the ways of the world have much more influence over them
than the word of God ? In such a case, surely, it must appear
plain enough that the gospel has come to them in word only."
To such it is not life, and spirit, and the power of God unto
salvation. So surely as God renews any soul, he will cause it
to understand his mind, to rely upon his word, to follow his
will and. prefer hardship and reproach in the way of duty above
ease and public favor in a course of sinning. Whoso loves his
duty and his God has infallible evidence of a new birth. Owen :
" Nothing but effectual grace will secure our covenant obedi
ence one moment. No covenant between God and man ever
was, or ever could be stable and effectual, as unto the ends of it,
that was not made and confirmed in Christ."
24. Saving knowledge comes from God only, v. 11. None can
effectually teach the way of life but the Most High himself, John
6 : 44 ; 1 Cor. 2 : 14. He, who has not the Spirit, is sensual, Jude
19. We as much need the benefits of Christ's office as Prophet,
as we do his offices as Priest and King. Without him we can
do nothing, know nothing, attain to nothing.
25. When the Lord teaches, he does it effectually, v. 11. It is
eternal life to know God and Jesus Christ whom he has sent, if
our knowledge is taught us by the Lord, John 17:3. This teach
ing from heaven is the only effectual cure of heart-idolatry.
Without the impress of heavenly lessons on our hearts, we shall
but imitate the example of Israel in falling away from God, Exod.
32 : 1-6; Num, 25 : 1-5 ; Judg. 2 : 11-13. The light, which comes
from divine teaching, is clear. It gives the light of the knowledge
of the glory of God in the face of Jesus Christ, 2 Cor. 4:6. It is a
great pleasure to attempt to aid such in their heavenly course.
Labor bestowed on them is never in vain, 1 John 2:21. Paul did
not cease to pray for his Ephesians, that the God of our Lord
Jesus Christ, the Father of glory, might give unto them the spirit
of wisdom and revelation in the knowledge of him : the eyes of
their understanding being enlightened ; that they might know

336 EPISTLE TO [Ch. VIII, vs. 10-13.
what was the hope of his calling, and what the riches of the glory
of his inheritance in the saints, Eph. 1 : 17, 18. Owen : " To know
God as he is revealed in Christ is the highest privilege whereof in
this life we can be made partakers."
26. God has promised nothing which we do not need, and,
blessed be his name, he has promised all that we do need. In par
ticular he has promised to be merciful, greatly merciful, merciful
to our unrighteousness, v. 12. No one but God knows how much
mercy our every case calls for. No fit term to express compassion
and pity is omitted in God's word, when inspired men would give
us an insight into the divine love and tenderness.
27. How dare any one deny his own sinfulness in the sight of
God ? The word of truth speaks as familiarly of our sins and ini
quities as it does of our existence, v. 12. . And what the scriptures
declare, experience awfully confirms. Men are in fact as vile as the
Bible ever represents them to be. They are haters of God and of
one another till divine grace makes the needed change.
28. How sweet is pardon ! v. 12. It deserves as it often re
ceives, the first place in a catalogue of benefits, Ps. 103 : 3. It is
an act of inexpressible love and kindness. It is to the poor sinful
soul the beginning of good days and of good things. There is but
one being in the universe that ever does a thing so worthy of
praise and gratitude, Mic. 7 : 18. To deny our need of forgiveness
is an act so foolish and perverse that but few men are left to com
mit it. Owen : " We cannot understand aright the glory and ex
cellency of pardoning mercy, unless we are convinced of the
greatness and vileness of our sins, in all their aggravations." This
blessed forgiveness is total, including all sins, both of omission and
commission, both secret and open. It is also irrevocable. It blots
them out for ever. It casts them into the depths of the sea. As
far as the east is from the west, so far does God remove our trans
gressions from us, Ps. 103 : 12 ; Isa. 42 : 22 ; Mic. 7 : 19.
29. Nor can we overestimate the grace promised and bestowed
in the new covenant, vs. 10-13. It is the grace of God. In it are
a breadth, and depth, and height, and length known perfectly to
none but God. It is pure grace. The causes of its exercise to
wards us are found, not at all in us, but wholly in God himself,
Isa. 43 : 25 ; 48 : 9 ; Ezek. 36 : 22, 32. Then it produces such amaz
ing results. All, who escape final and utter ruin, are saved by
grace, Eph. 2 : 8. The very faith, that lays hold of the gracious
promise, is the gift of God, Phil. 1 : 29. If men are accepted, it
is solely because they are justified freely by his grace, Rom. 3 : 24.
It is all of grace, and not at all of works, Rom. 1 1 : 6. Owen :
" Free, sovereign and undeserved grace in the pardon of siri is

Ch. VIII., v. I3-] THE HEBREWS. 337
the original spring and foundation of all covenant mercies and
blessings." Nor can our admiration of such unbought love ever
rise beyond the bounds of sobriety and truth. It gives us the
greatest possible security. Its pledges are infallible. We ought
often and thankfully to recount the benefits and mercies thus
graciously promised. Lindsay : " The promises of the new cove
nant provide, not that a symbol of God's presence shall appear
among his people, but that his spiritual and gracious presence
shall be felt in the heart of every genuine believer. He puts his
law in the inward parts of those who seek him. He blesses them
with the enjoyment of his favor. He protects them while on earth,
and gives them the prospect of entering his eternal kingdom.
Most precious are the promises he has given, and they are all Yea
and Amen in Christ Jesus."
30. This chapter and this epistle show how hard it is to give up
old prejudices, v. 13. The Jewish commonwealth and the whole
Jewish economy had long been dwindling away. The second tem
ple was in many ways inferior to the first, yet that did not seem
much to diminish attachment to Jewish ideas. By and by Mes
siah came and foretold the utter subversion of the Jewish State,
city, and temple service. When the nature of his mission was
explained, and men were even converted to Christianity, many
easily relapsed into old doctrines and practices. Everywhere
Judaizing teachers arose and insisted on circumcision and other
rites of the law. And even when the doom of the holy city was
just at hand, and Christian Jews knew it, some were hardly ready
to give heed, to the inspired word which said, " Now that which
decayeth and waxeth old is ready to vanish away." Sacrifices
were offered in the temple till the Romans drowned out the fires
on the altar by the rivers of human gore they shed. The great
mass of the Jews never understood the real design of the Mosaic
institution. Its great object was to glorify God by awakening
pious expectations of good things to come. It prefigured very
glorious things. The very coming in of the gospel should dis
place the old state of things. May not we, under the gospel, in
dulge prejudices as unfounded and as mischievous ? The law had
glory ; but the gospel, has a glory that excelleth. The law made
nothing perfect ; the gospel points to a perfect salvation — a perfect
Saviour. The law was shadowy and typical. The gospel has
blessed realities. Christ is the end of the law for righteousness to
every one that believeth. The law inspired much dread. It ad
mitted but one man in all Israel to approach the propitiatory, and
that but once a year. But the gospel calls on all to come boldly
to the throne of grace, and plead for all they need. Neither man
22

338 EPISTLE. [Ch. VIII, v. 13.
nor angel can see how the gospel plan could be better. It lacks
nothing. It is redundant in nothing. Moses, a fallible and mor
tal man, was the mediator of the Sinaitic covenant. Jesus Christ,
the Son of God, is the sole, glorious and unerring Mediator of the
new covenant. The law was designed to be transient and tem
porary, but the gospel is the everlasting gospel ; the new cove
nant is an everlasting covenant, Heb. 13 : 20; Rev. 14 : 6.
31. Very dreadful was the fall of Israel, which as a people grew
old, as did their institutions, and for their sins were visited with
the direst woes that ever befell any people on earth. Let those,
who enjoy gospel privileges remember that God has worse plagues
than came on the devqted city of the Holy Land. The heaviest
woes are reserved for those, who know, and abuse, or slight the
most excellent things revealed in Scripture, and those things are
the leading doctrines taught by Jesus Christ and his apostles.
32. The scripture cannot be broken. " Little did the imperial
Vespasian arid the lordly Titus think, as they led their uncon-
quered armies to the desolation of the holy city that they were
accomplishing the word of a despised Jewish preacher who had
been put to death at Rome under the reign of Nero. But so it
was." God is wiser than man. The worm cannot defeat its
Maker. 33. We cannot too fervently call on the name of the Lord to
open our blind eyes, and to show us the true sense of the word
of God, the real mind of the Spirit in all things, pertaining to the
plan of salvation. Lord, help us all to read, and hear, and under
stand, and feel, and believe, and practise thy holy word.

CHAPTER IX.
VERSES 1-14.
THE GOSPEL IS SUPERIOR TO THE LAW IN ITS SER
VICE, PRIESTHOOD, SACRIFICE AND EFFECTS.
THEn verily the first covenant had also ordinances of divine service and
a worldly sanctuary.
2 For there was a tabernacle made ; the first, wherein was' the candle
stick, and the table, and the shewbread ; which is called the sanctuary.
3 And after the second vail, the tabernacle which is called the holiest of
all; 4 Which had the golden censer, and the ark of the covenant overlaid
round about with gold, wherein was the golden pot that had manna, and
Aaron's rod that budded, and the tables of the covenant ;
5 And over it the cherubim of glory shadowing the mercy-seat ; of which
we cannot now speak particularly.
6 Now when these things were thus ordained, the priests went always into
the first tabernacle, accomplishing the service of God.
7 But into the second went the high priest alone once every year, not
without blood, which he offered for himself, and for the errors of the
people :
8 The Hojy Ghost this signifying, that the way into the holiest of all was
not yet made manifest, while as the first tabernacle was yet standing :
9 Which was a figure for the time then present, in which were offered
both gifts and sacrifices, that could not make him that did the service per
fect, as pertaining to the conscience ;
10 Which stood only in meats and drinks, and divers washings, and carnal
ordinances, imposed on them until the time of reformation.
1 1 But Christ being come a high priest of good things to come, by a
greater and more perfect tabernacle, not made with hands, that is to say,
not of this building ;
12 Neither by the blood of goats and calves, but by his own blood he
entered in once into the holy place, having obtained eternal redemption
for us.
13 For if the blood of bulls and of goats, and the ashes of a heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh ;
14 How much more shall the blood of Christ, who through the eternal
(339)

340 EPISTLE TO [Ch. IX, vs. i, 2.
Spirit offered himself without spot to God, purge your conscience from
dead works to serve the living God ?
THE argument, begun in the preceding chapter, is here con
tinued and enlarged upon in many particulars, in each
of which the design is to show the superiority of the new
covenant over the old, and that pious men ought to have expected
great changes under the gospel.
i. Then verily the first covenant had also ordinances of divine ser
vice, and a worldly sanctuary. For ordinances Wiclif has justifiyingis,
and Rheims and Doway, justifications ; Genevan has rites ; Peshi
to, Tyndale, Cranmer and Stuart, ordinances ; Bretschneider, pre
cepts ; Robinson, decrees, ordinances, precepts. Clearly the word
points to the rules given in the law of Moses prescribing the vari
ous parts of the temple service and the manner of performing
them. The word rendered divine service, occurs below in v. 6,
where it is simply rendered service. It occurs in but two other
places, John 16:2; Rom. 9 -.4.; but the cognate verb occurs often, and
generally points to religious worship, offered either to the true God
or to idols, Matt. 4:10; Luke 1 : 74 ; Acts 7 : 42 ; Rom. 1 : 25. Worldly
tabernacle is literally a worldly holy place ; Peshito, Doway, Genevan
and Craik, worldly sanctuary ; Rheims, secular sanctuary ; Tyndale
and Cranmer, worldly holynes. The connection requires us to under
stand the holy place, the tabernacle or temple where divine rites
were appointed to be celebrated. The word rendered worldly
occurs only here and in Tit. 2:12. We may not adopt the inter
pretation of Chrysostom, Theophylact, Erasmus and De Wette
that here worldly means accessible to all the world. There is little
in favor of Kypke's interpretation — world-renowned. It is the op
posite of heavenly. It means, belonging to this world. Now the
rites and rules concerning God's worship under the law of Sinai
concerned the worship of God on earth ; they were worldly ; in
v. 10 they are called carnal. There is no good reason for render
ing the word comely or beautiful instead of worldly. Though
the sanctuary and its utensils shadowed forth some spiritual
truths, they were not in themselves spiritual or heavenly. The
apostle goes on to give particulars respecting this worldly
sanctuary. 2. For there was a tabernacle made ; the first, wherein was the can
dlestick, and the table, and the shewbread ; which is called the sanctu
ary. The word first relates to tabernacle. Tyndale and Cranmer
give the sense when they say there was a fore tabernacle. The
word may mean first in order of time, in order of importance, or
in order of position, Matt. 17 : 27 ; 22 : 25 ; John 19 : 32. Here it is

Ch. IX, v. 3-] THE HEBREWS. 341
to be taken in the last of these senses. In going into the holy of
holies, which was the second tabernacle, the high priest passed
through the first. In this first tabernacle was the candlestick, of
which the Scriptures make a good deal. It was what moderns
call a candelabrum, for it had six branches and an upright shaft,
and bore on it seven lafnps, fed and filled with sweet olive oil. It
was very massive, requiring in its structure a talent of pure gold.
There was but one such fixture in the tabernacle or in the second
temple, but in Solomon's temple there were ten such candelabra.
These were not placed in the holy of holies, but only in the holy
place, or first tabernacle. They were to be trimmed and put in
good order every day. Their general significancy was that of
illumination. Lindsay: "In all ages light has been. the symbol
of knowledge." Then there was the table, of which much is
also said. Some have thought this was the altar of burnt-offering,
called the table of the Lord in Mai. 1 : 7, 12. But it is best ex
plained of another table, which was in the fore tabernacle at the
northwest corner near the inner vail. It was two cubits in length
and one in breadth- It was made of shittim wood, commonly sup
posed to be black acacia. It was overlaid with gold. It was conse
crated by the sprinkling of blood, and by anointing it with oil. On
the top it had a cornice. On this table were laid the twelve loaves
of shewbread, according to the number of the tribes. In the days
of Solomon there were as many as ten of these tables, 2 Chron.
4 : 8, 19. Every Sabbath bread was set upon this table, and at the
end of seven days it was removed and other loaves were laid in
their stead, Apart from this bread no particular significancy is
claimed for this table. The shewbread was made of fine flour and
salted. It was always visible in the holy place, and pointed to the
constant and ample provision of God's house. Some have thought
it signified God's continual presence in the church. None might
eat of it but the priests only, except in cases of necessity arising
from great hunger, 1 Sam. 21 : 3,4; Matt. 12 : 4. The place where
these things were kept was called the sanctuary, or holy place.
But some prefer to read, which is called holy, meaning the bread.
So Wiclif, Tyndale, Cranmer and Rheims. But this is no im
provement. The scripture is clear that the shewbread was not in
the most holy place, but only in the holy place, where the priests
generally officiated.
3. And after the second vail, the tabernacle which is called the holi
est of all. The vail (or veil, for it is spelled both ways) was a name
given- to two curtains in the tabernacle. One hung at the en
trance of the holy place. This was the first vail. The other sep
arated the holy place from the most holy place, or holy of holies,

343 EPISTLE TO [Ch. IX, v. 4.
here called the holiest of all. See Ex. 26 : 31-33. In this holiest
of all were very sacred things. Paul says of it,
4. Which had the golden censer, and the ark of the covenant overlaid
round about with gold, wherein was the golden pot that had manna, and
Aaron's rod that budded, and the tables of the covenant. The golden
censer was not like the censers or fire-pans used by the priests.
These were made of brass and were probably of a different shape.
According to the law the high priest was required to take the
golden censer full of burning coals of fire from off the altar before
the Lord, having his hands full of sweet incense beaten small, and
to bring it within the vail, and put the incense on the fire before
the Lord, that the cloud of incense might cover the mercy-seat,
Lev. 16: 12, 13. The spiritual significancy of the golden censer
and of the burning of incense is sufficiently indicated by such
scriptures as Eph. 5:2; Rev. 8 : 3, 5. The ark of the covenant
was an object of great veneration. It is well described in -Ex.
25 : 10 and onward, and in Ex. 37 : 1-5. It was a chest about four
feet in length, and upwards of two feet in height and the same in
width. It was very rich in gold plates. On its top was the mercy-
seat of pure gold. It is called the ark of the covenant, because it
contained the moral law, which was the core of the Sinaitic cove
nant. The stones containing the law are called the tables of the cov
enant, Deut. 9 : 9-1 1. It is called the ark of the testimony because
it was a pledge of God's presence, a witness of his fidelit)'. The
decalogue was on the tables of testimony, Ex. 31 : 18. It is called
the ark of his strength because before it all power and resistance
melted away. When the first temple was destroyed by the Chal
deans, the ark disappeared. Nor have we any trustworthy ac
count of it after that time. On the return from Babylon the Jews
are said to have made a chest somewhat like the ark, but the glory
was departed. In this ark or in the side of it was the golden pot
that had manna, for 1 Kings 8 : 9 and 2 Chron. 5 : 10 determine
there was nothing properly in it but the tables of stone. Although
in ordinary cases the manna could be preserved uncorrupt but a
day or two, yet that in the golden pot seems not to have changed
its nature for ages, Ex. 16: 32, 33. It was still manna as long as
the ark remained. The manna thus preserved was well suited to
remind Israel of their long and perilous journey, during which
they were miraculously fed from heaven. This manna was a type
of Christ, John 6 : 48-51 ; Rev. 2 : 17. With, or in the side of the
ark was Aaron's rod that budded. This budding is recorded at
length in Num. 17:1-11. The rod not only budded, but blossomed
and bore almonds, thus for ever settling the right of the tribe of
Levi to the priesthood. This was a wonderful rod. At first it

Ch. IX, v. 5.] THE HEBREWS. 343
was a shepherd's staff in the hand of Moses. Then it became a
serpent. It was the great rod used by Moses and Aaron in Egypt.
With it Moses smote the Red sea, and the rock at Rephidim, and
the rock at Kadesh. Many regard this rod as a type of Christ.
The tables of the covenant were the two slabs of stone, on which
was written the decalogue. God had uttered the words of this
law by an audible voice from heaven. No other part of the Pen
tateuch was thus spoken by Jehovah, Deut. 4 : 33 ; 5 : 4, 22. Then
without variation God with his own finger twice wrote it on tables
of stone, Ex. 32 : 15, 16; 34: 1 ; Deut 10: 4, 5. These tables con
tained the moral law of the universe. No marvel that the Jews
should be much inclined to think these tables a treasure. Speak
ing of the ark Paul adds :
5. And over it the cherubim of glory shadowing the mercy -seat ; of
which we cannot now speak particularly. On the top of the ark
were placed two figures called cherubim, which is the Hebrew
plural of cherub. These were made of beaten gold, were placed
on opposite ends of the mercy-seat, with outstretched wings,
covering the mercy-seat, with their faces towards each other, Ex.
25 : 18-20 ; 37 : 7-9. There were figures of cherubim on the inside
curtains of the tabernacle, curiously wrought ; but these were
wholly different from the two figures over the ark, here called the
cherubim of glory, because the Shechinah was between them.
All these cherubim are supposed to have represented the angels,
who are ministering spirits, attending the church in all her states
and stages, as she passes through this world. Some think that
the cherubim symbolized the divine presence also. Perhaps they
did. See Ezek. 1 : 16-25. The. word cherubim is commonly ex
plained as meaning Knowing Ones. Cherubim are bright intelli
gences. They do now always behold the face of our Father in
heaven. The mercy-seat thus covered by the wings of the cheru
bim was the lid of the ark. It was of the same length and width
with it. It was of pure gold, Ex. 25:17; 37 : 6. To a pious Jew
it was an object of peculiar interest. Over it rested the visible
glory ; so that God is said to sit or dwell between the cherubim,
to meet and commune with the high priest from between the
cherubim, Ex. 25:22; Ps. 80:1, and often. In the New Testa
ment we have for mercy-seat a word meaning the propitiatory, or
place of reconciliation. In this sense the word is found here only.
In Rom. 3 : 25 it is rendered propitiation. The mercy-seat under
the law could be approached only by the high priest and always
with blood ; but by the death of Christ and the rending of the
vail we are assured of our right to come boldly to the throne of
grace, which is the mercy-seat to all penitent sinners. In this

344 EPISTLE TO [Ch. IX, vs. 6, 7.
verse which is in the plural and refers to all the things mentioned
in vs. 2-5. Paul says he will not speak of these things particularly,
each one by itself and in detail. To the Hebrew Christians it
was unnecessary for Paul to write at length on these matters, for
they generally had a good understanding of them.
6. Now when these things were thus ordained, the priests went al
ways into the first tabernacle, accomplishing the service of God. Or
dained, elsewhere the word is every where rendered built or pre
pared, which gives the sense here. Rheims and Doway have
ordered. The first tabernacle was the place where were the candle
stick, shew-bread and altar of burnt-offering. Peshito calls it the
outer tabernacle. Service, as in v. 1, on which see above. It
means divine service, and is so explained by our translators. The
verse says the priests went always, that is daily or continually,
into this fore tabernacle. They had daily duties there. After a
while the priests were by lot. divided off into classes, called courses,
so that the presence of all was not every day required ; but this
does not appear to have been done till after the death of King
Saul, 1 Chron. 24 : 1-3 1 ; Luke 1 : 5.
7. But into the second went the high priest alone once every year, not
zvithout blood, which he offered for himself, and for the errors of the
people. The second means the second apartment of the tabernacle,
the holy of holies. Peshito calls it the interior tabernacle. Into
this none but the high priest dared to enter or even look. Nor
did he go there but once a year, on the great day of atonement,
Lev. 16 : 23-34. He went always with blood, which according to
the law he first offered for himself, and then for the errors of the
people. It is probable he entered the holy place but twice on the
great da)7 of atonement. Philo says it was death to him to go in
three or four times, though some Rabbins say he went in so often
as four times. But some think that he went in thrice, once with
the golden censer, once with blood for his own sins, and once
with blood for the sins of the people. See Lev. 16: 12-15. This
word rendered errors occurs no where else in the New Testament,
though we have its cognates. If it be taken strictly, it points to
sins of ignorance. This was one class of offences, for which an
atonement might be made. The others were acts of ceremonial
pollution and offences admitting of restitution. But for pride,
unbelief, presumption, covetousness, lewdness, murder, etc, no
atonement could be made by the priest, Num. 15 : 30, 31 ; Ps. 51 :
16 ; Heb. 10: 28. Some, however, prefer to use the word errors
in a general sense, as comprehending all acts, for which a sin-offer
ing might be made ; and some regard it as including all sin.
Kidd explains it as meaning all sins, which are not presumptuous,

Ch. IX, vs. 8, 9.] THE HEB RE WS. 345
and refers to Num. 15 : 30 ; Ps. 19 : 13. This service by the high
priest had a meaning :
8. The Holy Ghost this signifying, that the way into the holiest of
all was not yet made manifest, while as the first tabernacle was yet
standing. Two leading views are tajcen of this verse. One, by
first tabernacle, understands the fore tabernacle through which the
high priest entered the second ; and by holiest of all, it under
stands the holy of holies in the temple. If this is the sense, the
verse asserts a fact — a simple fact, which was well known to the
Jews, but which declared, showed or signified nothing ; whereas
the verse says that the Holy Ghost taught us a lesson, signified
some thing .thereby. Ever}' one knows that there was a vail to
the most holy place in all the days of the tabernacle and temple.
McLean : " According to this the sense would be, that by the ex
clusion of the people and ordinary priests from tMe inner apart
ment of the tabernacle, the Holy Spirit signified, that the way into
the inner apartment was not made manifest while its outer apart
ment was yet standing. But this is to make the sign signify
itself." Thus we reach only a lame conclusion. The verse is
thus reduced to a truism, but one that has no force The other
view supposes that by the first tabernacle standing we are to un
derstand the whole service connected with that structure, a ser
vice approved and blessed of God ; and that as long as it stood
or was of force, it was both efficacious and significant as far as it
claimed to be. When Christ came and suffered, both its efficacy
and significancy ceased. This view requires us by holiest of all
to understand heaven itself. In favor of this view it may be
stated that the original is not holiest of all, but literally the holies ;
and that the same word in the same form is rendered sanctuary in
Heb. 8 : 2 ; 9 : 2. In the first of these we have seen that it clearly
means heaven itself. In v. 12 of this chapter the very same word
beyond a doubt means heaven, though it is rendered holy place.
See also Heb. 10 : 19. Then the connection is thus best preserved.
If this is the correct exposition tben what we learn is this, that by
closing the holy of holies in the temple against all but the high
priest, the Holy Ghost taught us that if we would enter into the
very presence of God himself, we must believe in that great High
Priest, who hath entered by his own blood, and at the offering of
whose soul and body the vail of the temple was rent in twain,
thus teaching us that we may, each for himself, draw nigh unto
God, yea, come boldly unto the throne of the heavenly grace.
The apostle continues his argument concerning the service of the
first tabernacle :
9. Which was a figure for the time then present, in which were

346 EPISTLE TO . [Ch. IX, vs. 9, 10.
offered both gifts and sacrifices, that could not make him that did the
service perfect, as pertaining to the conscience. The word rendered
figure is not type, as in Rom. 5 : 14 ; but parable, as in Heb. 11 :
19 ; that is a similitude, or mystic instruction by symbol. In the
whole temple service earthly things were employed to teach us
heavenly things. In the time of these ritual services, there were
offered both gifts and sacrifices. These terms have occurred more
than once before we reached this chapter. See above on Heb. 5 :
1. Compare Heb. 8 : 3, 4. The phrase doubtless includes all the
offerings made under the law by the priest. The defect of tbe
Mosaic institute was not that it did not abound in sacrifices ; but
that none of them were great enough to satisfy divine justice, or
to meet the demands of an enlightened conscience. Stuart ren
ders the phrase thus — " that cannot fully accomplish what is need
ed in regard to the conscience." In his exposition he paraphrases
it as meaning that these gifts and offerings were not able " to ren
der the mind of the worshipper secure of pardon for sin, and to
produce that quiet which was connected with a well grounded
persuasion of this, and that moral purification which must accom
pany it." The fact is that a conscience well enlightened as to the
nature, guilt and enormity of sin never was satisfied with any
sacrifice less than that of Calvary. For long ages men have been
offering gold, and silver, and beasts, and even human sacrifices,
and yet the conscience clamors as loud as ever for some adequate
satisfaction to law and justice. Nor can its demands ever be met
but by the blood of the Son of God. Guilt is a load too heavy to
be consciously borne without anguish, and too fearful to be purged
or satisfactorily put away but by a divine sufferer. The enlight
ened conscience never rested in the ordinances of that service,
10. Which stood only in meats and drinks, and divers washings,
and carnal ordinances, imposed on them until the time of reformation.
There is much difficulty in rightly construing this passage. The
general sense is clear ; but the grammar is difficult. Our trans
lators supply the words which stood at the beginning of the verse,
but this does not determine the antecedent of which. Some make
which refer to gifts and sacrifices. But this leads to confusion,
perhaps to absurdity. Perhaps the best way of getting at the
sense is to understand the apostle as still speaking of ordinances
of divine service, as in v. 1. These consisted somewhat in meats
and drinks, etc. Then the word only belongs to the last clause —
the ordinances consisted in these things only until the time of the
reformation, or until gospel times. This change is admissible.
Then instead of in some would read besides. Of such a use of the
word we have many examples, Matt. 25 : 20, 22 ; Luke 3 : 20; 16:

Ch. IX, v. 10.J THE HEBREWS. 347
26; Eph. 6: 16; Col. 3 : 14, etc. See the lexicons. Nor is this all.
Our translation seems to put meats, drinks, washings and ordi
nances all in the same case, whereas they are all in the dative except
the last, which in the best copies is in the nominative. So most
uncial manuscripts. Nor is there in several good editions any
conjunction connecting ordinances with washings. If these read
ings and renderings are admitted, then we have this sense : There
were, besides meats and drinks and divers washings, carnal ordi
nances, which were to continue only until the new covenant should
be introduced. This is a good sense, falls in well with the scope
and context, and makes the apostle utter nothing, which is not
literally true in the obvious sense. The greatest difficult}' is in
making only qualify the last clause. But Stuart well says: "The
intention of the writer seems to be the best guide ; for, interpret as
you please, the grammatical difficulties are about the same." By
meats and drinks some understand meat-offerings and drink-offer
ings, and in proof refer to Ex. 29:40,41 ; Lev. 3: 16; Num. 15:
4-10, and like passages. This might be admissible, but these
things were gifts and sacrifices, already mentioned, whereas the
apostle seems to be going on to speak of things additional. It is,
therefore, best by meats and drinks to understand the distinction
of meats as clean and unclean, and the distinction between drinks
for the priests and their families, and drinks for ordinary worship
pers. Most of the passages relating to the wine have just been
referred to. See also Lev. 10 : 9,. 10. Some of those referring
to clean and unclean food are Gen. 7:2; 8:20; Lev. 11:2-47;
20:25, 26; Ezek. 22:26; 44:23; Luke 11:41; Acts 11:5-10.
From these passages we learn these truths : 1, the distinction
of clean and unclean was not first made in the days of Moses,
but went back at least to the time of Noah. It was probably
known to Adam and Enoch. There never was a time wrhen
.one might lawfully sacrifice a dog or a swine unto the Lord.
From the table of the Lord, the distinction was easily introduced
to the tables of men. 2. Another truth brought to light by
these passages is that the distinction of meats into clean and
unclean is now wholly abolished. The divers washings were
the many ablutions performed by priests and people. There
were washings prescribed for ordinary priests, for the high priest,
for lepers who were healed, for the people, and for garments, Exod.
29:4; 30:19-21 ; 40:12; Lev. 6:27; 13:54, 58; 14:8, 9; 17:16;
Deut. 21:6, and parallel passages. Sampson : " The Bible reader
needs scarcely to be reminded that these various washings of the
Levitical law were chiefly by affusion." Carnal ordinances, liter
ally ordinances of the flesh, were such as cleansed men from cere-

348 EPIS TLE TO [Ch. IX, vs. n, 12.
monial defilement, but did not set the soul free from guilt, nor
ease the conscience of distress. These carnal ordinances were
imposed, did press, or lay as a burden on the people. This is
according to the saying of the apostle of the circumcision : " Why
tempt ye God, to put a yoke upon the neck of the disciples, which
neither our fathers nor we were able to bear?" Acts 15 : 16. Yet
this burden was not designed to be perpetual, but only to the time
of the reformation, that is, until Christ should by his authority
abolish them. Peshito, Tyndale, Cranmer, Genevan, Stuart and
Craik read reformation ; but Wiclif, Rheims and Doway have
correction. The Doway in a note explains it as the time " when
Christ should correct and settle all things." This is the sense of
the clause.
11. But Christ being come a high priest of good things to come, by a
greater and more perfect tabernacle, not made zvith hands, that is to
say, not of this building ;
12. Neither by the blood of goats and calves, but by his own blood he
entered in once into the holy place, having obtained eternal redemption
for us. Paul here asserts that the time of the reformation has ar
rived. He and those whom he was addressing agreed that Christ
had already come. The proofs of his messiahship were complete.
In the early part of this epistle Paul had shown that Christ was a
High Priest, just such as was needed by men. It is not necessary
to spend much time in enquiring whether by good things to come
Paul means good things promised to the ancient church, or good
things yet future to the Christian church. For Christ is the au
thor of all blessings hoped for by both ancient and modern believ
ers. Yet there is no objection to that saying of Braunius : " The
good things were future as long as Christ was future." A High
Priest of good things is an unusual phrase, evidently Hebraistic, but
very expressive of the fact that they are all the fruit of his priest
hood, and that his office in the church is benevolent and produc
tive of beneficial results to men. The tabernacle in which Christ
officiates is greater and more perfect than that in which Aaron and
his sons served. It is not of the same material, nor was it built by
the same architect, for it was not built by any created hand, but
by Jehovah himself. McLean: "It is clear that the holy place
into which Christ hath entered with his oblation, and of which he
is the minister, is the highest heaven, where God displays his im
mediate and glorious presence, and which was typified by the holy .
of holies in the tabernacle and temple. Neither does Christ offer
as did the Aaronic priests. They brought in the blood of goats
and calves, and of other clean animals, all of which were senseless
and irrational creatures. But Christ presented his own blood,

Ch. IX, vs. ii, 12.] THE HEBREWS. 349
called by Peter his precious blood, and by Paul the blood of God,
Acts 20 : 28. So perfect and indissoluble is the union of Christ's
two natures in his one person that we fitly speak of him as a divine
sufferer. For reconciliation nothing is comparable to the blood of
Christ. It is of priceless worth, of infinite value. Verses 11 and
12 have been thrown together here because Christ in v. 11 is nom
inative to the verb rendered entered in in v. 12. The holy place is
heaven itself, the sanctuary above ; and not Christ's body as some
have contended ; for he did not enter his body with blood of
atonement. The word rendered once means once for all, once and
riot several times. Christ's one oblation was enough. By it he
obtained for us eternal redemption, ransoming or deliverance by
paying a price. It is called eternal, because it will never be out of
date, never need to be repeated, and will be followed by everlast
ing happy effects. No doubt the apostle here alludes to the cere
monies prescribed for the day of atonement, fully stated in Lev.
16 : 2-34. On that day the high priest was first for himself and for
his house to bring a young bullock, in the Septuagint called a calf,
for a sin offering, and a ram for a burnt offering ; and, having sac
rificed them, he was to take two kids or young goats, and casting
lots upon them he was to slay the one and carry its blood within
the vail and sprinkle it upon the mercy-seat with his finger seven
times. Then he was to lay both his hands on the other goat and
confess over him all the sins, iniquities and transgression of Israel.
This goat was declared to bear upon him all the sins of the people,
as he went into a land not inhabited. This was to the ancient
church the gospel of God's mercy, showing them how by substi
tution one might bear the sins of others. One remark is here call
ed for : the types, which to us give such vivid conceptions and apt
illustrations of the saving truths of the gospel, and, in particular,
of the plan of salvation by a Redeemer, are to us far more clear
and impressive than they could well have been to the ancient peo
ple of God. When a complicated lock with many wards and bars
is presented to us and we look at it alone, we are chiefly occupied
with its intricacy. But when we get the key and see how every
part is adapted to use, and how simple is the whole invention, we
cease to dwell on the intricacies, and are delighted with the inge
nuity of the inventor and with the usefulness of his invention. A
good riddle and a good parable are plain enough when you know
the intent and explanation of them. Pharoah's dreams, which per
plexed him so much, were clear enough after Joseph interpreted
them for him. The apostle further presses his argument: .
13. For if the blood of bulls and of goats, and the ashes of a heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh ;

350 EPISTLE TO [Ch. IX, vs. 13, 14.
14. How much more shall the blood of Christ, who through tlie
eternal Spirit offered himself without spot to God, purge your conscience
from dead works to serve the living God? As these verses are very
precious, and contain the strongest kind of argument, it may be
pleasant and useful to have them repeated in the Peshito version :
For if the blood of goats and calves, with the ashes of a heifer,
was sprinkled upon them that were defiled, and sanctified them as
to the purification of their flesh ; then how much more will the
blood of the Messiah, who by the eternal Spirit offered himself
without blemish to God, purge our conscience from dead works,
so that we may serve the living God ? Probably no respectable
translation of these verses fails to present the glorious truth of
salvation by the blood of the one sacrifice of Calvary. The author
has with care compared all the renderings within his reach, and
not one of them fails to announce the way of life by a Re
deemer. In remarking on v. 12 an explanation was given of
one solemn service in which the blood of bulls and goats was
employed in sacrifice. But bulls were often slain in sacrifice,
Num. 29 : 23 and many passages. The same is true of goats,
Gen. 15:9; Lev. 3:12, etc. In all cases the general design
and meaning were the same. But the affair of the heifer needs
some explanation. See Num. 19:2-9. The whole process of the
sacrifice and ceremony is given in terms very clear, and need not
be here inserted. The slaying of a heifer as recorded in Deut.
21 : 3-8 was for another purpose. That here alluded to was for
cleansing those who were ceremonially defiled, as by touching a
dead body. The animal was to be a heifer; Wiclif, cow-calf;
Cranmer, yong cow. Her color was to be pure red. She must
never have worn a yoke. She was taken without the camp, and
slain in the presence of the priest. Her blood was then sprinkled
before the tabernacle. Then the entire animal including the skin
and bowels were burned, the priest casting hyssop, and scarlet,
and cedar wood into the fire that was reducing her to ashes.
Then one ceremonially clean gathered up the ashes of the heifer,
and laid them away in a clean place. This is expressly called a
purification for sin. The ashes were mingled with water, and so
sprinkled upon persons ceremonially defiled ; and thus they were
re -admitted to the congregation. Otherwise they were wholly
excluded. This rite relieved the conscience of no • guilt. It
quieted no fears arising from breaches of the moral law. It
merely purified the flesh, and so rendered men fit for the outward
worship of God. This was something. It showed God's readi
ness to treat with sinners. It signified more. It told us that if
the flesh could be cleansed, so could the soul. If blood and ashes

Ch. IX, vs. 13, 14.] THE HEBRE WS. 351
and pure water could make one ceremonially fit for the congre
gation of the Lord, how much more, literally by how much more
shall actual remission of legal guilt be removed by the bloo'd-
shedding of Calvary ? The argument is of the strongest species
known. Christ's blood was actually shed. The victim died.
Without the shedding of blood there was no remission. His
death was wholly and every way voluntary. It was not forced
upon him. He delighted to do and suffer the whole will of
God for our salvation. . Our verse says Christ offered himself.
That is true. Many Scriptures assert the same. His whole
person made the offering. That which he offered was his entire
human nature. His body died and his soul was also a sacrifice
for sin, Isa. 53 : 10; Matt. .26: 38. The altar which sanctified the
offering and gave it incalculable worth was his divinity. Our
verse says he offered himself through the eternal Spirit. What
does that mean ? Wiclif, bi the holi goost ; Vulgate, Rheims and
Doway, through [or by] the Holy Ghost ; Stuart, by an eternal
Spirit. Some of the opinions brought forward are strange and
hardly claim much attention. Such is the view taken by Grotius,
RosenmuUer, and Koppe, that by the eternal Spirit we are to
understand Christ's endless life, by which he differs from all the
sacrifices ever before offered. This seems to be Hammond's view
also. It is true that Christ dieth no more. It is as true that it
was not possible for him to be holden of the bands of death. It
is no less true that he abideth a priest continually, after the
power of an endless life, Heb. 7 : 3, 16. But by eternal Spirit
to understand immortal life is taking a liberty with scripture
wholly unwarranted. The places sometimes adduced by no
means bear out the view contended for. For a like reason we
must reject the opinion of some that by the eternal Spirit we are
to understand the glorified person of our Lord. Want of usage
must lead to the conclusion that this cannot be the sense. After
his resurrection Christ carefully instructed his disciples that he
was not a spirit, Luke 24 : 39. And after his ascension our Lord
still had human nature entire. He has it still, Rev. 5 : 6, 9. Nor
can we with any more show of truth understand with Nosselt the
unending efficacy of Christ's offering for sin. What part of scrip
ture would warrant us in giving such a meaning to the word
Spirit? As little can. be said in favor of the view of Stuart that
by eternal Spirit is meant Christ's heavenly condition. It requires
great violence in the use of language to make eternal Spirit mean
any such thing. It is a noticeable fact that the same difficulties
are found in the interpretation of Rom. 1 : 4. There remain two
other modes of explaining the terms, either of which gives a good

352 EPISTLE TO [Ch. IX. vs. 13, 14.
sense, though they are not alike eligible. The first is that by the
eternal Spirit is meant the Holy Ghost. In favor of this view we
h'ave the versions above cited and the opinion of Calvin, Erasmus,
Bengel, Tong, Cornelius a Lapide, Owen, Tillotson, Doddridge,
Thorndike, Macknight, Scott, Clarke, Fell, Tait, Moll, Knowles,
Patterson, Kidd, Lindsay, and McCheyne. This view is supported
by some manuscripts, which read holy not eternal. It gives a good
sense; for the Holy Spirit was granted to the man Christ Jesus
without measure, Isa. 11 : 2, 3 ; 61 : 1-3 ; Luke 4: 16-21 ; John 1 :
32 ; 3 : 34. He was conceived by the' power of the Holy Ghost ;
he was wonderfully taught and made to grow in favor with God
and good men by the same Spirit. The great end of Christ's mis
sion into the world was to offer himself a sacrifice, Ps. 40: 6, 7. It
was the great event in his history. Perhaps none will deny that
he was by the Holy Ghost greatly strengthened and prepared for
suffering as well as for teaching. See Owen on the Spirit, Book
II, chapters III. IV. The other interpretation of the phrase eternal
Spirit is that which by it understands the divine nature of our
Lord. 'This is supported by a great army of commentators, as
Beza, Diodati, Vitringa, Braunius, Aretius, Limborch, Carpzov,
Capell, Calov, Grotius, Outrein, Wolf, Gouge, Dutch Annota
tions, Gill, Assembly's Annotations, Cranmer, Ernesti, Duncan,
Bloomfield, Peirce, Bull, Pool, Burkitt, McLean, Peile, Ripley
and F. S. Sampson. In favor of this latter view we find such
arguments as these. Some think Christ is called a Spirit, in 2
Cor. 3: 17. He is surely so called in 1 Cor. 15 :'45- Then in the
constitution of his person he has a true body and a reasonable
soul — human nature entire — a nature created, born, weak. Neither
Christ's body, nor soul was eternal. Both were of time. The true
divinity of our 'Lord is abundantly taught in Scripture. He is
the eternal Son of God. God is a Spirit. The object of the
apostle in this place is to set forth the exceeding great worth of
the blood of Christ. The indwelling of the Holy Ghost in the
man Christ Jesus would indeed- show him to be holy. Yet the
same Spirit dwells in all the saints ; but that in no wise would
make the shedding of their blood a fit offering for sin. If the
greatest created angel, who has never sinned, had been allowed
to take on him our nature, and in that nature to die, it would
not have redeemed a soul. His dignity was not such as to give
infinite value to his death. Paul is showing the want of high
value in the blood of bulls and goats, and the amazing value
of Christ's blood-shedding. The objector might say, The blood
of Christ was human and how could it redeem ? Paul answers
that his human nature was indeed entire, but that it was offered

Ch. IX, v. i.] THE HEBREWS. 353
by or through his divine nature — the eternal Spirit. In other
words his divinity was the altar, which sanctified the offering of
his soul and body, and imparted to his sacrifice infinite worth.
No wonder that he, who was the eternal Spirit, should be the
author of eternal salvation and eternal redemption, Heb. 5:9;
9:12. The language of this verse is remarkable. The central
truth is that Christ offered himself . No one else offered him, nor
did he offer anything but himself. He brought no kid or lamb
or bullock. He brought his whole human nature. He offered
himself to God, not to popular prejudice, nor to any theatrical
effect, nor to any but the offended God of heaven — the Judge of
all. He offered himself to God zvithout spot. Neither friend nor
foe, neither God nor man saw any defect in him. To this day
human wickedness and ingenuity have found no blemish in him.
The eternal Father twice pronounced aloud from heaven, " This
is my beloved Son in whom I am well pleased." Then he did
all this by or through his divine nature, giving to all infinite value.
No wonder that such blood should purge the conscience from dead
works — from works performed by us while we are dead in tres
passes and sins — works which justly cause death — evil works —
sins, which justly expose the sinner to God's wrath and curse.
The blood of Christ, however, does not set a man free from the
curse of the law that he may live as he lists, but that he may
serve the living God. The service here specified is God's worship,
in which all right acts and thoughts towards him have scope and
exercise. Well may it be so, for he is the living God, that is,
the true God, the God that lives and reigns for ever.
DOCTRINAL AND PRACTICAL REMARKS.
1. There is no religion, where there is no worship, v. 1. Gen
uine piety will express itself in acts of devotion. If men are
partakers of the divine nature they will not shun divine service.
2. There can be no joint or public worship without some rites,
forms, or ceremonies, v. 1. These may be very simple and appro
priate, or they may be gaudy and pompous. But there must be
some such observances, else men cannot be co-worshippers. Even
the quietists have usages, which are rites. All ceremonies in re
ligion should be decent and scriptural.
3. It is a mercy that we, who have the true religion, should
have ordinances of worship, v. 1. We should conform to the dis
pensation under which we live, and thus fulfil all righteousness.
4. The gospel far excels the law, as in doctrine so in wor
ship. The peculiar glory of gospel worship is in its simplicity
23

354 EPISTLE TO [Ch. IX, vs. 1-5.
and in its constantly demanding the power of the Holy Spirit.
God seeks worship where the soul is enlisted, and this is never
done but by the Holy Ghost.
5. It is a kindness in God to teach us the mysteries of the king
dom of heaven in prophecy and preaching, in song and saying, in
precept and promise, in narrative and epistle, in parable and
similitude. The tabernacle and its furniture was helpful to the
church of old, and is helpful to the gospel church, vs. 1-5. In
all these ways God displayed unsearchable wisdom, mightily
strengthened the faith of his people, cleared up their understand
ing and kept alive their hopes. It cannot be shown that the types
and shadows will not aid the redeemed even after they reach their
heavenly home. There may be more senses than one, in which
they are patterns of things in the heavens.
6. If the worldly sanctuary was so glorious as inspired writers
of both Testaments declare it to be, how much more so is the gos
pel with its clear truths and simple worship, vs. 1-5. The old dis
pensation has fully ended ; but all the truths it taught are yet
more clearly revealed under the new. Calvin : " The sanctuary
was indeed in itself earthly, and is rightly reckoned among earthly
elements ; nevertheless it was heavenly as to its significancy."
Blessed be God, we know by the gospel what that significancy
was. Moreover we have the plan of salvation revealed in plain and
simple terms well understood by all, who are taught from heaven.
7. Ordinances of divine service are given us under the gospel,
and we have sanctuaries also. " Many of them, indeed, are to the
eye humble fabrics. Nor are we required to clothe them with
splendor. Christian worship, in its noblest and most characteris
tic form, is a simple and spiritual thing. That typical design,
which God required to be embodied in the very fabric where he
chose to dwell, is required no more in sanctuaries erected for his
service. Christianity, too, is a missionary faith, and demands a
large proportion of what we can afford of earthly substance for the
diffusion of its glorious truths. Still it is meet that sanctuaries,
and graceful sanctuaries too, should rear their heads in honor of
the Lord, and welcome worshippers within their walls." God
complained not of the Jews for building themselves comfortable
houses; but when they had done so, it showed a contempt of re
ligion that his house should lie waste, Hag. 1 : 4. No doubt the
enemy of souls would have a malignant joy if every house of
Christian worship were mean and comfortless. He is probably
not less willing to see the rich erecting costly and splendid edifices
and then so arranging the management of them as effectually to
exclude the poor.

Ch. IX, vs. 2-4.J THE HEBREWS. 355
8. God's worship has always been so arranged as to teach us
the necessity of light In the tabernacle was the candlestick, v. 2.
The word of God has always been a light to his people. Jesus
Christ is the true light, which lighteth every man that cometh
into the wrorld. God has never encouraged ignorance of his nature
or of his will. Ignorance is the mother of superstition and false
hood, never the mother of a devotion pleasing to God. When
God would make a world, he said, Let there be light, and
when he would make a new world, he says the same. Yea, he
sends the Sun of righteousness with healing in his wings ; and the
people which sat in darkness saw great light ; and to them which
sat in the region and shadow of death, light is sprung up.
Heaven itself is gloriously luminous. The Lamb is the light
thereof. 9. God feeds and sustains his people. There is always bread in
his house, v. 2. The gospel is a feast of fat things. It seems in
credible that so many poor prodigals will feed on husks, when
in their Father's house is bread enough and to spare. And such
bread ! Jesus is the bread of life.
10. God has from the first expressed great delight in hearty be
lieving prayer. It is to him as sweet odors are to men. He has
pleasure in those that call on his name out of a pure heart, and
fervently. All this was represented by the golden censer, v. 4.
God wills that men pray everywhere, lifting up holy hands with
out wrath or doubting. Oh that there was more prayer in the
world ! It is a mighty power in the earth. It has subdued king
doms. No doubt the censer in the high priest's hands specially
signified the intercession of Christ ; but he and his people pray
for the same things. Their prayers are fruitless, if they are
counter to his, or if they are not united with his. Our devotions,
like our persons, have acceptance solely by his mediation. " It is
when the arrow of our prayers is put into the bow of Christ's in
tercession that it pierces the very heavens."
11. The ark of the covenant was undoubtedly a type of Christ.
This is generally confessed, though it is nowhere so declared in
God's word. The scriptures of the. New Testament do not claim
to have explained all that was typical in the Old. It is enough for
us to know that the old dispensation as a whole was a shadow of
good things to come. We are left to apply that truth in sobriety
and humility to all we read. In the tabernacle was no structure
so sacred or so valuable as the ark. It was the first thing made
for the tabernacle. It was very dangerous for any but the priests
to handle it. Remember Uzzah. Eli could bear the saddest
message borne to paternal love, but when he heard that the ark

356 EPISTLE TO [Ch. IX, v. 4.
was taken, he gave up the ghost. When the ark was brought
into the camp of Israel in a battle with the Philistines, all Israel
gave such a shout, that the earth rang again ; and the Philistines
said, God is come into their camp. Wo unto us, 1 Sam. 4 : 7.
Brown of Haddington: "Was not the ark typical of Christ?
How excellent and glorious his person ! how marvellous the union
of his natures ! His Father's law was in his heart ; he is the de
lightful rest of his Father ; the great centre of all religious wor
ship, and means of our familiar intercourse with God ; the matter
of both Testaments, and the wonder of angels, ministers and
saints." See a remarkable statement in Rev. 11 : 19. McCheyne :
"As the ark was the main thing in the Tabernacle, so Christ is the
main thing in the Gospel ; and as the ark was the glory of Israel,
so is Christ the glory of his people Israel. . . Have you received
Christ ?" He has all God's treasures hid in him.
12. As the shew -bread declared the abundant provision of
God's house, so the manna distinctly set forth Christ as the true
bread from heaven, v. 4. This is the Saviour's own exposition of
that corn of heaven, that food of angels, John 6 : 27-58. To car
nal men and arch hypocrites and vain pretenders to piety this
doctrine is as offensive, as when our Lord proclaimed it, John 6 :
66. Shall we then cease to insist upon it ? By no means. It is
the life of the world. If men hear and obey the invitation to be
lieve in Jesus, they shall live. If they eat not this bread they
must die. That this is not a misapplication seems clear from
Christ's message to the church at Pergamos : " To him that over
cometh will I give to eat of the hidden manna," Rev. 2:17.
13. It ought mightily to encourage us that the same God, who
made Aaron's rod to bud, can bring to pass the most improbable
events, v. 4. Gouge : " God can make dry things to nourish."
All things are possible with God. He, who judges by appear
ances alone, will often be deceived. If God says he will do a thing,
it is both foolish and wicked to doubt his word. If he has done a
thing once, it is proof that he can do it again.
14. The connection of angels with the work and church of
Christ has been already noticed at some length. See Comment
and Remarks on Heb. 1 : 6, 7. It may be added that angels of
the highest order are in scripture often represented as having the
liveliest interest in the affairs of Christ's kingdom. This is shad
owed forth by the posture of the cherubim over the ark, to which
some think Peter alludes, when he says the angels desire to look
into the mysteries of the gospel. It is expressly declared in Isa.
6 : 1-8, and in several parallel texts. The cherubim were put as
the guards at Paradise, to prevent man's return to Eden. They

Ch. IX, vs. 1-9.] THE HEBREWS. 357
have never failed in any work assigned them. Lindsay: "They
surround God's throne above. They perform his pleasure. They
are perfectly obedient to his law." They delight to do his will.
15. In all branches of theological truth we find nothing more
precious than that which relates to the mercy -seat or propitiatory.
The ancient church knew nothing more venerable than the holy
of holies. There the ark rested, v. 4. The tables of the law in it held
forth the great principles of the divine government. They
were never changed. The visible glory rested on the lid of the
ark containing these laws. Every thing pointed to submission to
God's authority, which was founded in justice and in a plenty of
judgment. The lid of the ark covered with gold was the mercy-
seat. From over it God spake to his prophet Moses. Whenever
approached it was sprinkled with the blood of expiation. This
was God's throne. Thence pardon wTas issued to Israel, and that
nation was authoritatively admitted to a public and acceptable
worship. 16. Well is it for us that provision is made for removing the
errors of the people, v. 7. What was done ceremonially under the
law is done literally under the gospel. What was typical then is
given to us in the death of Christ. As none but the high priest
could enter the holy of holies in the tabernacle, " so none but
Christ could enter into heaven, in his own name, by his own right,
and by his own merits." Dutch Annotations: "Sins are called
errors, because all sins (except the sin against the Holy Ghost) are
always joined with some error of the understanding."
17. If we take verses 1-9 in connection, they clearly bring out
these truths. " First, the arrangements for the Hebrew service
referred to are ascribed to the Holy Spirit ; consequently their
divine origin is implied. Secondly, they are said to have been in
tended to indicate a most important truth ; their symbolical and
typical character therefore is affirmed. Thirdly, the truth which
the legal institution here mentioned was designed to teach is, not
that during the Mosaic dispensation there was no knowledge of a
future state of happiness or of the method of attaining it, but only
that the way to it was not yet made manifest." Fourthly, it is
our duty to study what the Holy Ghost signifies. He has taught
us nothing which it does not behoove us to learn. Voluntary ig
norance of these lessons is impiety. The Spirit of God has al
ways been the teacher of the church ; nor does Jehovah ever pro
nounce a more dreadful sentence than this : " My Spirit shall not
always strive with man." Fifthly, the personality of the Holy
Spirit is here clearly implied — implied in such a way as to make
the strongest kind of argument. Like proofs are given in John

358 EPISTLE TO [Ch. IX, vs. 9-14.
14 : 16, 17, 26; 15 : 26 ; 16: 7-14. Sixthly, while we. are not at lib
erty to indulge a roving imagination in regard to any portion of
scripture— the types in particular— it cannot safely be questioned
that the minuteness with which the tabernacle, its furniture and
the rites to be observed were prescribed had a spiritual import.
Some of these things are already pretty well understood by the
intelligent. Further study may give us more light. It is not im
possible that in heaven itself many things which are now dark
may be wonderfully cleared up. In the meantime we are always
safe in going as far as the inspired writers go ; but where they
decline to speak of them particularly, we ought to be very modest
in our interpretation. Seventhly, beyond all doubt the Christian
dispensation has great advantages over all that went before it.
This is explicitly declared in verse 8, and is implied in the whole
argument. When men understood that the sacrifices of bulls and
goats had no real expiating power, but were mere types of the
great sacrifice to come, they sufficiently discerned the way of sal
vation, though it was through a glass darkly. But under the
gospel we are informed directly that the shedding of the blood of
Christ is a full propitiation. It was by some just apprehension of
the true intent of sacrifices that Abel and Enoch, Noah and Abram,
and all the saints of old were able by faith to lay hold on the great
sacrifice of Calvary. Eighthly, we do but pervert the institutions
of God, when we deny to the law a typical character. Those
ordinances were not without their value. Yet to rest in them is a
fatal, mistake. Doddridge : " Since it is so expressly said that the
Hol-y Ghost signified in some degree the great and important doc
trines of the gospel by the constitution of the Jewish ritual ; let
us think of that ritual, whatever obscurity may attend it in part,
with a becoming esteem ; and pursue it with a view to that great
antitype, who is in every sense the end of the law for righteous
ness to every one that believeth." Nor- need the rich variety of
figures under which the Saviour is presented to us produce in us
any confusion. If not overstrained, they all harmonize.
18. One of the most blessed fruits of the mediation of Christ is
its happy effect upon the conscience, vs. 9, 14. Nor was anything
more necessary in the gospel plan than some adequate provision
for setting the soul free from the horrors of guilt. McCheyne :
"The worth of a man's religion may be estimated by this — what
does it do for his conscience? True religion is this — to give per
fection to the conscience." Good writers on the subject speak of
the following kinds of conscience — a doubting conscience, one that
is not clear respecting duty. This needs light and instruction.
Then some have a scrupulous conscience, which shows itself by

Ch. IX, vs. io, i i.J THE HEB RE WS. 359
hesitancy in clear cases. It is morbid, and, like a diseased eye, is
pained by the light itself. There is also an evil conscience, which
is governed by wrong principles, or is defiled with unpardoned
sin. Sometimes an evil conscience is so blinded as to call evil
good and good, evil. Then it becomes stupid and after a while
obtuse and even seared as with a hot iron. But a conscience in
every sense good is enlightened, firm, tender, guileless and simple,
submissive to the law, and sprinkled with the blood of Christ.
Since the fall, no conscience is good unless it is cleansed from guilt
by the great sacrifice of the cross. This done, the Holy Ghost
becomes a comforter, and bears witness with the soul that peace is
made with God— that Jehovah is reconciled, Acts 15:8; Eph. 1 :
13, 14. We cannot come too frequently to the fountain opened for
sin and uncleanness. Miller: " If God's people fall into sin, it is
not while they are eyeing the perfection of Christ's righteousness,
but when they lose sight of it." All the ordinances of Israel, how
ever observed, could do no more than set one free from ceremo
nial guilt and free one from temporal judgments. They reached
not the conscience. They did procure a legal purification, and an
outward acceptance, the flesh only being' thereby purified. " The
tranquillizing of the conscience is the end of all sacrifices. The
more the conscience was awakened, the less could sacrifices ap
pease it." This can be done perfectly by the blood of Jesus. Is
it not wonderful that while " the ancient world is crying out for a
Reconciler; the modern world will not have him," when he is
come ?
19. Let us not cease to give thanks to God that we are delivered
from the burdens imposed on the ancient church — burdens which
none could bear, v. 10. The time of the reformation has long since
come. Let us use our liberty as not abusing it. -
20. Great is the priesthood of Christ, v. 11. It is conducted in
a greater and more glorious tabernacle than was ever erected in
the wilderness, or anywhere else on this earth. It was heavenly.
His sacrifice was the greatest ever made — the only one that ever
satisfied divine justice, or met the demands of God's perfect and.
infinite law. His intercession is also the most glorious. It is con
ducted with boundless authority and unfailing success. It can
save any for whom it is. made. The priest himself is the most
glorious and perfect. He counts it not robbery to be equal with
God. He is God, as well as man. He is worshipped by every
creature in heaven. He mediates alone. Of the people none is
found with him. He needs no help. He has no helper. Then he
is so tender, so compassionate. He could not be more so. " The
bitter cross has revealed that heart of love." Aaron and his sue-

3&o EPISTLE TO [Ch. IX, vs. 11-12.
cessors offered sacrifices every year for long centuries ; but Jesus
by one offering made full and perfect atonement. It is admitted
that the temple service, especially in the days of Solomon, was
splendid and gorgeous. But all the glory of that service was no
more compared with the glory of the service in heaven than a
candle is glorious compared with the sun.
21. Glad are the tidings that Christ is come, v. 11. His coming
caused such songs to be sung by a heavenly choir over the plains
of Bethlehem as never before or since were heard by mortals.
Blessed be God for such historic truth. Christ's coming was the
signal for peace on earth, good-will to men, and glory to God in
the highest. He is not only come, but he is come a High Priest
01 good things — the best things that mortals can possess, or hope
for. They are " all the good things which were to come during
the Old Testament and are now come under the New ; all the
good things yet to come and to be enjoyed in the gospel state,
when the promises and prophecies made to the gospel church in
the latter days shall be accomplished ; and all the good things to
come in the heavenly state, which will perfect both the Testa
ments." 22. Redemption is eternal, v. 12. It is never to be repeated. It
is never to lose its power to bless.' It is perfect. Ashbel Green
often said : "God hath put more honor on his law by the death
of his Son, than if the whole race of Adam had endured its pen
alty to all eternity in hell." He was right. Man could never
magnify the law either in obeying its precept, or in enduring its
penalty. Jesus Christ in both these ways magnified it, and made
it honorable. Our redemption was " deliverance from the power
and punishment of sin, deliverance from hell and the pains of the
second death. It is called eternal, because the misery from which
it rescues would have lasted for ever. Its consequences are eter
nal. It is a blessing which nothing can render abortive." Dun
can : " This redemption purchased by Christ is everywhere spoken
of as being by price. And that price was his own blood, which
had its value from the union of the divine nature with the human,
by which it became the blood of God, Acts 20:28. And by
virtue of the payment of this price, the guilt of sin, the merit
orious cause of our captivity, was expiated, an atonement was
made to God the supreme Governor and Judge ; the curse of the
law, the chains which held the captives, was removed, and the
power of Satan was broken." Stuart admits that redemption
means "liberation from the penalty due to sin, or redemption
from the bondage and penalty of sin. . . Christ removes the
penalty to which the sinner was obnoxious," etc. Patterson :

Ch. IX, vs. 13, 14.] THE HEB RE WS. 361
"Redemption means deliverance by price." See Matt. 20:28;
1 Cor. 6 : 20 ; Eph. 1:7; Col. 1 : 14 ; 1 Pet. 1 : 18, 19. Gill gives a
remarkable passage from the paraphrase of Jonathan ben Uzziel
on Gen. 49: 18, " Jaiah said, when he saw Gideon the son of Joash,
and Sampson the son of Manoah, who should be redeemers ; net
for the redemption of Gideon am I waiting, nor for the redemp
tion of Sampson am I looking, for theirs is a temporal redemption ;
but for thy redemption am I waiting and looking, O Lord, because
thy redemption is an everlasting redemption."
23. While the law did something, it pointed to something far
better, vs. 13, 14. Under the law the high priest did two things —
1, he made the people ceremonially clean; 2, he pointed to Christ
the High Priest of the Christian profession. But the efficacy of
Christ's one great oblation consists in setting us free from the curse
of the law, purifying our consciences from guilt, and delivering us
from the power of iniquity.
24. No marvel that the people of God so firmly hold the doc
trine of Christ's divinity, v. 14. If he were not divine, he was not
the eternal spirit, and his sufferings could not avail for us more
than the sufferings of any other innocent creature. No man with
any just sense of his sins could ever be brought safely to rely on
an arm of flesh, on the merits of a mere creature. But in Christ
the vilest may safely trust for eternal life. God has commanded
us to do so. God has in the most public manner declared his
acceptance of the death of Christ as an all-sufficient sacrifice. And
we risk nothing in saying that the oblation of Christ, on account
of his personal innocence and his supreme divinity, was every way
worthy of God's declared estimate of it. The beloved disciple is
not rash, but he is very bold in saying, God is faithful and just in
forgiving our sins, 1 John 1 : 10. And as God had appointed his
Son to the very work assigned him, nothing could be wanting to
the completeness and acceptance of the atonement he made.
25. Nor let any of us forget that Christ offered himself, v. 14.
He laid down his own life ; no man took it from him, John 10 : 18.
He poured out his soul unto death, Isa. 53:12. Christ's death
was not forced upon him. Having loved his own, he loved them
to the end is the scriptural account of all he endured. He died as
a sin-bearer. " The Lord laid on him the iniquities of us all."
" He bare the sin of many." " He his own self bare our sins in his
own body on the tree." " He once suffered for sins, the just for
the unjust." Here let our faith rest for ever. Well does an anony
mous writer on this epistle say : " The ruin of religion lies in the
slight thoughts of men about the blood of Christ." Duncan : " The
blood of the sacrifice only atoned, though the whole sacrifice being

362 EPIS TLE. [Ch. IX, v. 14.
offered to God gave it that efficacy ; so the blood of Christ atones,
but it derives its virtue from the offering which he made of him
self." 26. It ought greatly to affect us that by Jesus Christ we are
saved from dead works, v. 14. And we should be exceedingly
careful not to put our trust in dead works. All such confidence is
vain. Because we are all by nature dead in trespasses and sins, all.
works of law performed by us are dead works. They fall short of
the just requirements of the moral law. They proceed from sin
ful hearts. They earn not life. Patterson : " Dead works are,
obviously, sinful works, and are so called as being vile, corrupt,
and mischievous." To be purged from dead works is to have the
soul cleansed from the guilt and power of sin. This is a great
work and a great wonder. McCheyne : " You cannot serve God
with an unpurged conscience. You must get your conscience
washed, sinners, or you will never serve the living God." How
can the soul, sensible of its guilt and ruin, serve a God, to whom
it has not been reconciled by atoning blood ?
27. It is a glorious truth that our God is the living God, v. 14.
He is not a man that he should lie. He is not a dead man, as
many of the heathen deities were, nor dead stone, or wood, or
brass, or silver, or gold, as were the lying vanities of the Gentiles,
He lives for ever and ever. He is the source and author of all life
in the universe.

CHAPTER IX.
VERSES 15-28.
CHRIST'S BLOOD-SHEDDING NECESSARY. THIS IS
AN OLD DOCTRINE. CHRIST NOW IN HEAVEN.
HIS ONE OFFERING ENOUGH. HE SHALL AP
PEAR AGAIN.
15 And for this cause he is the mediator of the new testament, that by
means of death, for the redemption of the transgressions that were under
the first testament, they which are called might receive the promise of
eternal inheritance.
16 For where a testament is, there must also of necessity be the death of
the testator.
17 For a testament is of force after men are dead: otherwise it is of no
strength at all while the testator liveth.
18 Whereupon neither the first testament was dedicated without blood.
19 For when Moses had spoken every precept to all the people according
to the law, he took the blood of calves and of goats, with water, and scarlet
wool, and hyssop, and sprinkled both the book and all the people,
20 Saying, This is the blood of the testament which God hath enjoined
unto you.
21 Moreover he sprinkled likewise with blood both the tabernacle, and all
the vessels of the ministry.
22 And almost all things are by the law purged with blood; and without
shedding of blood is no remission.
23 It was therefore necessary that the patterns of. things in the heavens
should be purified with these ; but the heavenly things themselyes with bet
ter sacrifices than these.
24 For Christ is not entered into the holy places made with hands, which
are the figures of the true; but into heaven itself, now to appear in the
presence of God for us :
25 Nor yet that he should offer himself often, as the high priest entereth
into the holy place every year with blood of others ;
26 For then must he often have suffered since the foundation of the
world : but now once in the end of the world hath he appeared to put away
sin by the sacrifice of himself. (363)

364 EPISTLE TO [Ch. IX, vs. 15-17.
27 And as it is appointed unto men once to die, but after this the
judgment :
28 So Christ was once offered to bear the sins of many; and unto them
that look for him shall he appear the second time without sin unto salvation.
HAVING shown the superiority of the gospel over the law,
our apostle goes on to speak of other things closely con
nected therewith, and first the death of Christ.
15. And for this cause he is the mediator of tlie new testament, that by
means of death, for the redemption of the trangressions that were under
the first testament, they which are called might receive the promise of
eternal inheritance. For this cause, that is because of the wondrous
efficacy of his blood. He is the mediator, he is fit to be the media
tor and he actually holds that office. Moses was mediator of the
Sinaitic covenant, Gal. 3:19; but Jesus is the sole and glorious Me
diator and Surety of the new covenant. On the- meaning of the
word mediator see above on Heb. 8 : 6. Christ's mediation is al
ways to be thought of in the highest sense, and not only as one
which merely conveys the mind of God to men and makes known
men's desires to God. All Christ's work and sufferings as Media
tor had an end in view. He died to redeem. By means of death
he accomplished redemption. Redemption of the transgressions
means redemption from the guilt of trangressions. Paul is speak
ing to Jews who had lived under the first testament or covenant,
and had sinned under it beyond any provision made by it for
atonement. He was pointing them to Christ, and showing how
the called according to God's purpose might receive the promise '(that
is the fulfilment of the promise) of eternal inheritance. In v. 12 we
have eternal redemption ; in v. 14, the eternal Spirit ; in v. 15 eter
nal inheritance. No marvel these things are so connected. The
called are not those, who are merely invited, but such as are effec
tually persuaded and enabled to embrace the gospel; those in
whom the truth had power to cleanse and control their natures;
those who heard God's call to life, and had grace to obey it ; real
believers, faithful men. See note at the end of Comment on this
section. 16. For where a testament is, there must also of necessity be the death
of the testator.
17. For a testament is of force after men are dead: otherwise it is
of no strength at all while the testator liveth. We have before met
the word here rendered testament. For remarks' on it see above
on Heb. 7 : 22 ; 8 : 6. It occurs in the verse next preceding, where
it matters little whether we read testament or covenant. But the
interpretation of vs. 16, 17 turns very much on the word we use

Ch. IX, vs. 1 6, 17.] THE HEBREWS. 365
to render the original. Remarks previously made on the word
will not be here repeated. Some others are here offered. A.
Like the Greek, the Syriac has the same word for covenant and
testament, but the Peshito so renders these verses as to require us
to read testament. The Ethiopic has testament throughout : so
also has the Vulgate, Wiclif, Tyndale, Cranmer, Rheims, Doway,
Coverdale, Genevan, Fowle, Craik and Stuart. The weight of the
authority of versions and translations, therefore, as to these two
verses, is very much on one side. B. On the same side we have
the authority of many learned men. Tholuck says that " many of
the older writers were interested in maintaining the sense of testa
ment . . . The small number found among the countless exposi
tors of our epistle, who have attempted to vindicate the significa
tion covenant, might almost appear to furnish a strong argument
against its correctness." In favor of testament we have Chrysos
tom, Theophylact, Erasmus, Calvin, Diodati, Beza, Bcehme, Ham
mond, Gouge, Owen, Assembly's Annotations, Guyse, Tong,
Pool, Whitby, Hawker, Duncan, Gill, Scott, Bloomfield, Stuart,
Conybeare and Howson (very strong and decided), DeWette,
Knowles, Ripley, Parry, F. S. Sampson and Moll. C. Nor is it an
unanswerable objection to this rendering that it involves the use
of a word in two senses. This often occurs. Tholuck: "A play
upon words, when based upon an inward truth, ought not to
offend us in the sacred authors. How full of meaning, for example,
is the double sense in which Paul uses the word law, Rom. 3 : 27;
8 : 2." Sampson : " Nothing is more certain than that a multitude
of words do bear different senses in different contexts ; and where
the context changes, even though it be in the compass of two sen
tences, it is not impossible that a change of sense may take place
in the leading term, even as it does when the two differing con
texts are far asunder." D. Nor can it be shown that the institution
of wills or testaments was unknown among the Hebrews in Paul's
day. Tholuck thinks that Michaelis has proven that it was in use
among the ancient Hebrews. Certainly they had power, under
the law, to divide personal property, Deut. 21 : 15-17. Power to
bequeath property by will was certainly known among some of
the neighboring nations. It seems incredible that in Paul's day
the Jews should have been ignorant of it. True, the lands in Ju
dea were held by a law of descent, which no will could set aside.
But many Jews owned much property both in Judea and beyond
it not subject to that law of descent. Duncan: " The Hebrew
word commpnly rendered covenant may signify a testament too."
E. To represent the blessings of the gospel as secured to believers
by will and testament, requires no overstraining of figures of

366 EPISTLE TO [Ch. IX, vs. 16, 17.
speech. This mode of speaking requires us only to find first a
testator, who is Jesus Christ ; then heirs, who are God's chosen ;
then goods, which are the unsearchable riches of Christ ; then
witnesses of the testament, who were primarily the apostles, and,
since them, God's ministers and people generally ; and lastly, a
proper authentication of the will by seals, which are the sacra
ments of the gospel. All these are found in the institution of the
Lord's Supper, and so our translators always use the word testa
ment when speaking of it, Matt. 26:28; Mark 14:24; Luke 22:
20; 1 Cor. 11 :25. F. If we render the original by the word cove
nant, then we must of 'necessity instead of testator read victim ; and
instead ol after men are dead we must read over slain victims. To
these renderings are many objections. One is that the word twice
rendered testator never means a victim, nor the offering of a sac
rifice for confirming a covenant or for any other purpose. It more
commonly means arranging or making a covenant, and is so used
in Heb. 8 : 10 ; 10 : 16. Nor is the word rendered dead ever in the
New Testament used in application to animals but only to men.
And if we should even admit the translation asked for, it would
teach what is not historically or morally true, viz, that unless a
victim be slain at the making of a covenant, it is of no force ; or
the still greater error that a victim was produced at the making
of a covenant, and its life spared for a while, the covenant not
taking effect till the animal died. God's covenant with Adam be
fore his fall was not made with a victim ; neither was his covenant
with Noah ; neither was Joshua's covenant with the Gibeonites.
It is true some covenants were made by slaying a victim ; but we
also read of a covenant of sajt ; and covenants were often con
firmed simply by a solemn pledge as that of the spies to Rahab,
or by an oath as that of the Israelites to the Gibeonites. More
over, the verb, from which the word rendered testator is derived,
has been by some thought to be used by our Lord in the sense of
bequeathing; " I appoint unto you a kingdom, as my Father hath
appointed me," Luke 22 : 39. So Beausobre and Sla.de think.
Christ is by his Father made heir of all things, and by the same
Father all believers are made joint heirs with Jesus Ch.,st Tak
ing these views in connection with remarks made on Heb. 7 : 22 ;
8 : 6, we have a pretty strong argument for rendering the word
testament. The argument is not a little strengthened by the ad
mitted classical use of both the noun and its cognate verb. The
doctrine then taught is the same as the law maxim admitted in
western nations ; " No one can be the heir of a living man." Dun
can : " Living men have no heirs." A man cannot, even as an
heir at law, claim any part of an estate until he can prove that the

Ch. IX, v. 18.] THE HEB RE WS. 167
proprietor is dead. It may be admitted that Paul's argument
does not require that the word should be rendered testament ex
cept in these two verses. But here, as in the way of allusion, or
illustration, he says that we, who are heirs of God, ought not to
be offended by the doctrine of the necessity of Christ's death, for
it is notorious that the laws of inheritance every where require
the death of the testator. Pyle makes a remark that covers the
whole case : " The blessings of Christianity may be thus consid
ered, either as a covenant of God the Father, which was to receive
its ratification by the blood of Christ, or as the will and testament
of Christ himself, that could not take place but at and by his
death." Slade : " It seems least exceptionable to suppose that the
apostle is taking advantage of the twofold sense of the word, inti
mating that it is applicable to the Christian dispensation, not only
as denoting a covenant (which is its usual signification), but also in
its general acceptation, of a testament'' Wells : " The mention of
Christ's being the mediator of the new covenant, that by means of
his death he might redeem us, makes way for considering the said
covenant under the notion of a testament." Although this view
is safe and well supported, candor requires the statement that it is
not concurred in by such writers as S. Schmidt, Cramer, Steudel,
Michaelis, Wetstein, Wolf, Tholuck, Ebrard, Wakefield, Dodd
ridge, Macknight, McLean, Clarke, Lindsay, Kidd, Turner and
Barnes. Granting that in these verses testament is the right ren
dering, the sense can hardly be better expressed than in the words
of the authorized English version. A will and testament cannot
be executed and in this sense are of no force during the life of
him who makes it ; but upon his death the law directs the proper
steps for giving it effect/
18. Whereupon neither the first testament was dedicated without
blood. It is perhaps best to regard vs. 16, 17, as virtually paren
thetical and to connect this verse immediately with v. 15. The
word rendered whereupon has the force of accordingly. It shows
the connection of this verse with the main argument — the neces
sity of Christ's death. It declares that the Sinaitic covenant, so
full of types of gospel truths, would itself lead us to expect a great
sacrifice by blood under the reign of Messiah. For it not only
prescribed many bloody sacrifices, but it was actually dedicated,
Heb. 10 : 20 consecrated, Bloomfield, handselled, literally initiated
with bloody rites, as any one may see in reading Exod. 24 : 3-8,
concluding with the words : " And Moses took ths blood, and
sprinkled it on the people, and said, Behold, the blood of the
covenant, which the Lord hath made with you concerning all these
words." Now if the old dispensation was not even instituted

368 EPIS TLE TO [Ch. IX, vs. 19, 20.
without shedding blood, why should any be offended at the sacri
fice of Calvary, which lies at the foundation of the gospel scheme?
This is fair argument with a Jew. To an Israelite indeed, one
would think it conclusive. The next two verses contain a state
ment of the facts just noticed.
19. For when Moses had spoken every precept to all the people accord
ing to the law, he took the blood of calves and of goats, with water,
and scarlet wool, and hyssop, and sprinkled both the book, and all the
people, 20. Saying, This is the blood of the testament which God hath en
joined unto you. Paul here refers to a portion of Jewish history
well known to all that people. He gives the sense, not closely
following the original, nor any translation known to us. That
which in Exod. 24: 3 is called words and judgments is here well
enough styled precepts. For the law very much consisted of pre
cepts — " all commandments, without any promise of assistance.
The new covenant is not a covenant of precepts, but a covenant
of promises. Although it contains precepts, yet it has its founda
tion i'i the promise, whereby strength and assistance for obedience
to the precept are conveyed." When the apostle says Moses had
spoken these things to the people according to the law, the best
meaning is that he faithfully spoke the truth as it was written in
the law, and not merely according to a command given him. In
the record in Exodus 24 : 3-8 there is no mention of any blood but
that of oxen for peace offerings ; but it is also said they offered
burnt offerings. In our verse the apostle tells us what these were.
He needed no special revelation to tell him this, but being ex
pert in the law, he knew the form of the services observed at such
times, shedding the blood of calves and goats, mingling it with
water, taking a bunch of hyssop, tied up with scarlet woolen
thread, dipping it into the bloody water, and sprinkling it, in this
case, on the book of the law and on all the people ; in other cases
on the people only. The general use of the hyssop, and scarlet,
and sprinkling may be seen in such passages as Ex. 12 : 22 ; Lev.
14:4-7,49-52; Num. 19:5-13; Ps. 51:7. The word rendered
oxen in Ex. 24 : 5 is in the Septuagint rendered calves. The use
of goats and kids in sacrifice is very often mentioned, Ex. 12: 5;
Lev. 1 : 10; 3 : 12; 4: 24; 9:15; 10: 16; 16: 9; and many other
places. McLean : " It has been observed, that wherever burnt-
offerings and peace-offerings are mentioned together, as being
offered for the people, goats or kids were always a part of the
burnt-offering." Paul is showing the necessity of the death of
Christ. This he has done by two facts well known. One was the
necessity of the death of a testator before his will can be of force.

Ch. IX, vs. 21-23.] THE HEBREWS. 369
The other was the fact that even the law itself was solemnly dedi
cated or initiated as a covenant by the shedding of blood. He
proceeds to state another fact well known in Jewish history:
2 1 . Moreover he sprinkled likezuise with blood both the tabernacle,
and all the vessels of the ministry. The scriptures, to which he is
supposed to allude, are Ex. 29: 12, 36; Lev. 8: 15, 19; 16: 14-16.
Ministry, as in Heb. 8:6. In 2 Cor. 9:12; Phil. 2 : 17, 27 the same
word is rendered service. No sacred furniture, nor utensil was
fit for use till it was dedicated by blood. Paul was writing to
those, who knew the law and admitted its typical character, and
he says to them, Your own law, even in the establishment of the
tabernacle with its utensils, taught you to expect blood-shedding
under the gospel ; and you ought to see in the death of Christ the
fulfilling of the types of your own law. He adds :
22. And almost all things are by the law purged with blood ; and
without shedding of blood is no remission. This verse contains two
clauses. The first is general. Almost all things under the law
were purified with blood. Some indeed were purified by fire and
some by water, Lev. 16 : 28 ; Num. 31 : 23, 24. But this was under
a law abounding with bloody sacrifices. Vessels, lepers, worship
pers, and the nation were ceremonially cleansed by blood. Surely
then Israelites ought to see and admit that Christ ought to have
suffered as he did, and not be offended by his cross. The second
is that remission of ceremonial guilt, incurred by violating any
precept of the old covenant, is never mentioned as possible with
out the shedding of blood. This is a negative statement, which is
established by no one being able to show that there is a single
case to disprove it. Under the theocracy the shedding of blood
was the only thing that secured the continuance of life to the
transgressor, or admitted him to the public worship of God in the
temple. " Remission without the shedding of blood was unknown
to the old law." Thus God pointed men to the coming Messiah,
who should pour out his soul unto death, and make an end trans
gression, and bring in everlasting righteousness.
23. It was therefore necessary that the patterns of things in the
heavens should be purified with these; but the heavenly things them
selves with better sacrifices than these. The tabernacle, its vessels,
utensils, furniture and ministry were patterns, examples, shadows
of things in the heavens. But what is the meaning of things in
the heavens and heavenly things? Perhaps few if any will deny
that they both mean the same thing. The terms and the connec
tion require this construction. They doubtless mean the things
prefigured by the rites of the ceremonial law. Now what did
they represent to the ancient church but the glorious things of
24

370 EPISTLE TO [Ch. IX, v. 23.
the gospel, which for their excellence are called heavenly ? Cal
vin : " By heavenly things he means the kingdom of Christ, which
is spiritual, and hath a perfect revelation of the truth." Duncan :
" By things in the heavens we are to understand all the effects of
the counsel of God in Christ, in the redemption, worship, salva
tion and eternal glory of the church. Christ himself, in all his
offices, all the spiritual benefits and eternal effects of his redemp
tion on the souls of men with all the worship of God in him in
the gospel, they are things in the heavens of which the taber
nacle and its service were the patterns, which were purified."
That this is not making any wrong use of the terms heavens and
heavenly things will be clear, if we remember that Christ's reign
on earth is often called the kingdom of heaven, Matt. 3:2; 4:17;
5:19; that Paul's call to the ministry is said to be heavenly, Acts
26 : 19 ; that living members of Christ's church on earth are said to
sit in heavenly places in Christ Jesus, Eph. 1:3; 2:6; that the
church of God in heaven and in earth is one family, Eph. 3:13;
and that the heavenly things answer to the types and patterns of
things in the tabernacle, which shadowed them forth. When the
apostle says it was necessary he means to assert that the service in
the tabernacle showed that it was necessary. The sacrifices in
the temple and the Mosaic dispensation proved it was necessary.
Bulls and goats and lambs and turtle doves were very good types.
The unerring wisdom of God chose them to that end. By their
blood they did purify the old tabernacle, and secure to its wor
shippers visible acceptance into the congregation of the Lord.
But they could do no more. They could not wash away the guilt
of sin on any human soul. Salvation called for better sacrifices
than these ; that is, it called for the sacrifice of Calvary, which is
better than all the blood of animals ever shed, and which alone
could satisfy divine justice and redeem the guilty from the curse
of the law. By speaking of better sacrifices some suppose that the
apostle uses the plural of excellence, denoting the great power
and virtue of Christ's death. But Lindsay probably speaks bet
ter : " The reason seems to be, that it is not his object here to
state the precise sacrifice that was needed for the heavenly taber
nacle, but to declare generally, that not bulls and goats, as of old,
would suffice, but that something greatly superior was needed ;
and on account of the general terms of the contrast, a plural is
naturally enough employed in both members." Hugo de Sancto
Caro : " He employs the plural number because Christ is signified
by all those legal sacrifices which purified." Calvin : " He has
taken the liberty to use the plural improperly, for the sake of the
antithesis." Both Greek and Latin classics furnish examples of a

Ch. IX, vs. 24, 25.] THE HEBREWS. 371
like use of the plural. But how are the heavenly things purified
with sacrifice ? Heaven itself needs no purification. Nor does
our High Priest need to offer any sacrifice for himself. Nor has
anything that defileth ever entered heaven. The best explanation
is this : the persons to be admitted to heaven are sinners and need
atonement before they can be received into that holy place. If
any wish to preserve the figure drawn from the vessels of the
sanctuary, which were cleansed with blood, there is no objection
to such a course. In both Testaments the wicked are compared
to broken vessels, vessels wherein is no pleasure, or vessels of
wrath, Ps. 2:9; Hos. 8:8; Rom 9 : 22. In like manner we read
of the righteous, as chosen vessels ; vessels to honor, sanctified
and meet for the Master's use ; vessels of mercy, prepared unto
glory, Acts 9:15; Rom. 9 : 23 ; 2 Tim. 2:21. This imagery may
be borrowed from the tabernacle. At least it fitly represents the
use and design of God's people in God's house ; and these were
all to be possessed in sanctification and honor, i Thess. 4 : 4. They
must be purified with blood, blood of more value than that of
goats and calves, even the precious blood of Christ as of a lamb
without spot.
24. For Christ is not entered into the holy places made with hands,
which are the figures of the true ; but into heaven itself, now to ap
pear in the presence of God for us. This verse explains and con
firms the preceding, and preserves the connection in the argument.
The word true is not here opposed to false or fictitious, but to
figurative or typical, as in Heb. 8 : 2, on which see above. At no
time did Christ serve as a priest in the temple at Jerusalem. After
pouring out his precious blood, he went not into the holy of holies
in the temple, there to intercede; but he entered heaven itself.
There in the full glory of hjs acknowledged priesthood, he appears
in the presence of God for us. The* word rendered appear may
have a bad sense, to appear as an accuser, or prosecutor, Acts 24 :
1 ; 25 : 2. But this was appearing against a man. Our Saviour
appears for us, in our behalf, and not against us ; as our Advocate,
not as our accuser. His own admission into the presence of God
was an acknowledgment of all he had ever claimed for himself,
showed that he had finished the work his Father had given him
to do on earth, and gave an infallible pledge of his success as our
Advocate. In this verse the word rendered figure is antitype,
but not in our sense of that word in modern English ; but in the
sense of pattern, type, similitude. Compare 1 Pet. 3 : 21. In like
manner the lexicons make no difference between lutron and anti-
lutron, rendering each of them by the word ransom.
25. Nor yet that he should offer himself often, as the high priest

372 EPISTLE TO [Ch. IX, vs. 26, 27.
enter eth into the holy place every year with blood of others. Nor yet
should perhaps be followed by the words was it necessary. One such
offering as Christ made was enough. It was full, complete, ample
and publicly approved and accepted of God in the presence of
angels and men. Even the high priest did not make every day a
day of atonement for his nation, but only one day in a year. This
proves that " a continuous act of sacrificing is not required in the
office or person of a priest." Accordingly our Lord needed to
suffer and die but once in the ages for us. The high priest entered
the holiest of all with blood not his own, but that of clean brute
animals. But Jesus entered with his own blood, which being
once shed availeth for ever. Were this not so, we should be
compelled to adopt the most painful and revolting consequences :
26. For then must he often have suffered since the foundation of the
world : but nozv once in the end of the world hath he appeared to put
away sin by the sacrifice of himself. A sacrifice, that needs to be
repeated, cannot be all-sufficient, infinite in merit, unlimited in
power to cleanse ; and, of course, cannot be ground of a safe and
perfect confidence to one, whose conscience accuses him of sin
ning against God. So the sacrifices of the law never did give
relief to the conscience. Had the sacrifice of Calvary been like
those in the tabernacle, we should have been still in darkness and
terror. But now once in the end of the world Christ has appeared
to put away sin by the sacrifice of himself. The end of the world
here is equivalent to the fulness of time in Gal. 4:4, or to the
phrase the time is fulfilled in Mark 1:15. It was the end of the
past ages, of the old dispensation ; near the close of the national
existence of the Jews ; when the moral sentiments of the world
were about to be revolutionized ; the time fixed by prophecy for
old things to pass away and all things to become new ; when God
by his glorious purpose and for cause unknown to us had deter
mined that Christ should come, Acts 4 : 28. Then he appeared,
not the word rendered appear in v. 24, but one meaning was man
ifest, or was made manifest. Compare 1 Tim. 3:16; 1 John 3 : 8.
To put away sin is to annul its power, to destroy it, to reject it as
a ground of condemnation, to set it aside as calling for wrath, to
make an atonement for it, Dan. 9 ; 24, 27. To the Jewish mind no
idea was more familiar than that of putting away sin by sacrifice,
that is, by taking the life by shedding the blood of a victim. The
one death of Christ was sufficient to put away the sin of all past
ages, as it is sufficient for all time to come. See note at the end
of Comment on this section.
27. And as it is appointed unto men once to die, but after this the
judgment :

Ch. IX, v. 28.] THE HEBREWS. 373
28. So Christ was once offered to bear the sins of many ; and unto
them that look for him shall he appear the second time without sin
unto salvation. The great truths of v. 27 are these: 1. Men die
once. True, Enoch and Elijah were exempted, but they under
went a great change, equivalent to death and a resurrection ; a
change such as men, who shall be alive on the morning of the
resurrection, shall undergo. So Lazarus died twice — a rare ex
ception. But the general truth is that men die once. The scrip
tures tell us how this comes to pass : " By one man sin entered
into the world, and death by sin ; and so death passed upon all
men, for that all have sinned," Rom. 5:12. The death here
spoken of is not spiritual death, nor eternal death, but returning
to the dust, whence men came. It is a dying once. This death
is appointed, Gen. 2:17; 3:19. It is inevitable. It cannot be
averted. " This death does not put an end to man's existence, for
as surely as men die once, so surely shall the judgment take place
after this." 2. The judgment is the other truth set forth in this
verse. This event is certain. The fact and the day are both
fixed, Acts 17:31; 2 Cor. 5 : 10. Though the day is fixed, it is
not revealed to any creature, Mark 13 : 32 ; Acts 1 : 7. The prin
ciples on which that judgment shall be conducted are clearly
stated in the 50th Psalm and in the 25th chapter of Matthew.
From the decisions of that day no appeal can be taken ; of course
no reversal can be had. It too is once for all. So it is called the
eternal judgment, Heb. 6 : 2, because its effects shall be eternal.
Now why are these subjects here introduced by the apostle ? or
what is their bearing on the matters in hand ? It is evident that
the emphatic word in both verses is the word once. Why then is
v. 27 here inserted ? Does the apostle employ the one death of
men merely as a fact parallel to the fact of the one death of Christ ?
This can hardly be the whole aim of Paul. Or does he design to
reconcile good men to their one death, seeing Christ himself once
died ? This is evidently not the drift of his argument, though
that is an important thought. Nor can we make v. 27 parentheti
cal. By the words as and so, verses 27, 28 are closely tied to
gether. Or would the apostle thus show that as the death of men
does not terminate their existence, but after death they are
judged, so Christ's death did not put an end to his existence ; but
that he will appear again, though in circumstances very different
from those, in which we once saw him ? This is good doctrine,
and it is here implied, if not taught. Or would the apostle teach
us that as men once die and will afterwards come forth to be
judged, so Christ once died, but he will be seen again, not as a
sin-bearer, but as a glorious deliverer to bless his people, as the

3/4 EPISTLE TO [Ch. IX, v. 28.
high priest in his gorgeous robes came out of the most holy
place to bless all Israel ? This is a good sense, and well coincides
with the argument of the apostle. Calvin gives a different turn
to the thought : " The sense is ; since we look with patience for
the day of judgment after the death of a man, because it is the
common law of nature, which we cannot resist: why should we
show less patience in waiting for the second coming of Christ?
for if in the generality of men the long interval of time abates
not the hope of a happy resurrection, how unreasonable were it
that less reverence be paid to Christ ? but less will be paid him, if
we should summon him to a second death, when he has undergone
death once for evermore." No doctrinal error is thus taught
The truth set forth is pious and agreeable to scripture ; but it is
hardly what the apostle is teaching us. McLean is still different :
" The comparison here is between men's dying once, and Christ's
being once offered, as opposed to the repetition of the legal sacri
fices. All mankind became mortal, and were appointed to die
once, not for their own personal sins, but on account of the one
offence of the first man, their common father and representative :
For ' by one man's offence many were made sinners,' having the
guilt of his sin so imputed to them, as to fall under the sentence
of death denounced upon it, Rom. 5 : 18, 19. ' So Christ was
once offered,' not for any sin of his own, for he knew no sin, but
as the substitute of sinners, ' to bear the sins of many.' To bear
sin is to suffer the punishihent due to sin," Ezek. 18 : 19, 20. Stuart :
" To bear the sins means to bear the punishment, i. e., to suffer the
penalty, due to sin. In this sense Christ was made sin for us, and
suffered the just for the unjust, Isa. 53 : 5, 6, 11, 12 ; 1 Pet. 2 : 24.
. . . Christ first appeared once in the end of the ages to put away
sin by the sacrifice of himself . . . But when he comes the second
time, O how different will his appearance then be ! . . . He will
then appear visibly in his glory," etc. Lindsay : " Consistently
with his position and nature as a man, he could not make a sacri
fice of himself more than once. His death was needed but once ;
and it was also in harmony with the law of mortality in this world
that he should die but once." Calvin : " We ought not to be dis
quieted with groundless and unholy longings for fresh expiations,
because the one death of Christ is abundantly sufficient for us."
Sampson : " The freedom from sin at his second coming is the
contrast of his sin-bearing at his first. In both cases it is imputed
sin which is intended."
In v. 28 it is said Christ was once offered. Offered, as in Heb.
9 : 7> 9) l4> 25- That is his entire human nature was offered by his
whole person as God-man. Bearing sin and bearing iniquity

Ch. IX, v. 28.] THE HEBREWS. 375
are phrases of frequent occurrence and always show that one is
for the time lying under the guilt of sin, 1 Pet 2 : 24 and many
places. One is shocked when he finds a modern writer denying
that Christ literally bore the penalty due to transgression and
boldly saying, this is untrue. But Paul says he did bear the
penalty or curse: " Christ hath redeemed us from the curse of the
law, being made a curse for us," Gal. 3:13. A law consists of a
precept and a penalty — a rule and a curse. Christ did not redeem
us from the precept as a rule of life. But he did redeem us
from the curse by bearing it himself. If he did not bear the
penalty, it is still in force against us. The penalty of the law was
the only legal obstruction to the salvation of sinners. If that has
not been borne, yes borne away, it still remains against us. It is
a sad thing to assault the faith of God's people in this way, and
then attempt to explain away the offensiveness of such terms by
saying that Christ never suffered remorse, or despair, or eternal
punishment, which are never once in scripture called the penalty
of the law. The scripture says death is the penalty of the law.
" The soul that sinneth it shall die." Jesus died, not for himself
but for us. Looking for Christ is desiring his return. There is
a pious longing and looking for Christ's coming. His people are
hasting to the great deliverance then to be completed. Tit. 2 :
1352 Pet. 3 : 12 ; Jude 21. This looking is very diverse from the
fearful looking of the wicked, Heb. 10 : 27. Christ's second
coming will be without sin, i. e., he will not come to bear sin, to
put away sin. He will not bear any marks of grief or anguish as
he did in Gethsemane, or on Calvary. His second coming shall
also be unto salvation — unto the everlasting deliverance and safety
of all his people. The word rendered appear in v. 28 is not the
same word so rendered in v. 24, nor that so rendered in v. 26 ;
but a word meaning shall be seen.
Note. — In interpreting verses 15, 26 of this section some have
made a difficulty respecting the language of the apostle as having
a constant reference to the past and not to the future. He speaks
of transgressions under the first testament, and, then must Christ often
have suffered since the foundation of the world. Some think it would
have been better, if he had spoken of redemption from the guilt of
sin under the New Testament and of Christ's suffering again and
again on to the end of the world. It seems singular that men
should be - so ingenious in making difficulties, where there is
really no fair ground for them. The answers to such views are
fair and sufficient. A. Paul was addressing Jews, with whose
nation God had long had dealings of a kind suited to make a deep
impression on them ; and his discourse with them respected the past

376 EPIS TLE TO [Ch. IX, vs. 15, 26.
as compared with the gospel, which had just begun to be preached.
He was showing them that their law itself saved no one, and he
was persuading them not to trust in it but in the new covenant.
B. They naturally felt a lively concern respecting their fathers. If
the Sinaitic covenant was not saving, were their fathers lost ? By
no means, says Paul. The blood of Calvary was a sacrifice great
enough to atone for the transgressions committed under the old
dispensation — great enough to render unnecessary its repetition.
Moreover, it had a retrospective operation. C. If the sacrifice of
Christ could save men, by its virtue, before it was actually made,
it is very clear it can save after it is finished and presented before
God ; and if it could avail to wash away the guilt of his own
murderers, it can surely avail for other sins to the end of the
world. Had the blood of Christ been' no more precious-than that
of lambs and goats, he might have died often, and he would still
have saved no one. D. " The principle assumed by the apostle
throughout this argument is that nothing but Christ's blood is
adequate to the expiation of man's guilt," and that this blood is
entirely adequate to such an end ; and, therefore, the old system
of sacrifices ought to be given up, because it is superseded by the
one great sacrifice to which it pointed in all its rites and types.
E. Reasoning about the great past proceeded upon a great fact;
whereas reasoning about the future history or existence of the
world could not be so satisfactory ; for no man could tell whether
the world would exist for any considerable time. All the early
Christians, and in particular the church at Jerusalem knew that
in one generation, dating from the "death of Christ, Jerusalem
would be awfully destroyed, and that that event was by Christ
himself made an emblem of the destruction of the world, of
the time of which latter event no notice was given to men.
" Ages upon ages had already gone by, during which Christ suf
fered not at all ; and this was sufficient to show that his sacrifice,
the only hope of man, was not a thing needing repetition." Paul
and the Jews generally knew that Abel,, and Enoch, and Abraham,
and Moses, and David and many others of old had been saved,
and as Jewish rites never reached the conscience, nor moral
guilt, these ancient worthies must have been saved by virtue of
the great atonement, which all the ancient sacrifices prefigured.
F. The scriptures uniformly teach that the gospel is the last
dispensation of God's grace to man on earth. The gospel is
therefore styled everlasting, Rev. 14:6. Daniel declares that
the kingdom of Messiah is an everlasting kingdom.

Ch. IX, v. 15.] THE HEB RE WS.

377

DOCTRINAL AND PRACTICAL REMARKS.
1. It mightily concerns us to understand the great doctrine of
the mediatorship of Jesus Christ, v. 15. In it is the life of our
souls. By nature we are opposed to God and at war with him.
Most justly therefore is God against us with all the power and
glory of his nature. The breach betwixt God and us could be
made up by no creature. The Son of God undertook our
cause. He was by nature equal with God. By taking our
nature he became equal with man, yet without sinful infirmities.
Thus he could lay his hand both upon God and man. He could
meet all the demands of justice, and yet show mercy to the guilty,
and pity to the lost. He is God's elect to do his whole pleasure
on Mount Zion, Isa. 42 : 1. He is the beloved of all the saints.
God accepts him as fit for the whole work of mediation. All
humble and good men do the same. Never had God a more per
fect or more glorious plan than that, which constituted the God-
man the Mediator. The Lord Jesus both has and deserves all the
honors of Mediator ; and he alone has and deserves them accord
ing to scripture, 1 Tim. 2 : 5. Owen : " There can be no covenant
between God and man, but in the hand or by virtue of a medi
ator." It is as contrary to God's word to hold to a plurality of Me
diators as to believe in a plurality of Gods. Calvin : " Paul does
not so claim for Christ the honor of Mediator, as that at the same
time others may continue such together with him ; but he contends
that all others were put away when Christ took on him the office."
Even Rheims and Doway read he is the mediator, not a mediator.
Let him have all the glory due to his blessed name.
2. Our debt of love to Christ for all his compassion towards us
and suffering for us can never be paid. He gave for us a price far
above our value. We deserved nothing good, yet through him
we have all good things. He submitted to the accursed death of
the cross and to the sword of his Father's justice for our redemption,
v. 15. Doddridge: "What praise do owe to that voluntary
victim, who made his blood the seal of that better covenant ?" How
can we ever make any adequate returns for such love ? It is im
possible. But we may make fit returns by giving our whole selves
to him and to the promotion of his glory. He gave all for us. Let
us give all to him. For ever blessed be his glorious name.
3. So rich are the treasures of divine grace, so feeble are human
conceptions, and so great is the poverty of human language, that in
order to our obtaining even a tolerable conception of the excellent
things of salvation, it was necessary that they should be presented

378 EPISTLE TO [Ch. IX. vs. 15-22.
to us in a great variety of forms. In mercy God has considered
this our weakness, and tells us how his gospel isfooth a covenant
and a testament, vs. 15-20. Yea more ; it is a word — the word of
life ; an oath — the oath since the law ; a testimony — the testimony
of Jesus and the witness of God. By a very rich variety of terms,
types, phrases and similitudes does the Lord instruct us in the way
of salvation. Blessed be his name for so kindly condescending to
the meanness of our capacities. His grant of grace and of life is
irrevocable. Let us with gratitude and sobriety use every help
the Lord gives us in forming right conceptions of spiritual and
heavenly things. It is only when we unduly press or in some way
misunderstand scripture types, or terms, or similitudes, or doc
trines that we find ourselves perplexed. Thus the covenant of
grace is not in all things like a testament ; but " as the death of a
testator ratifies a testament among men, so the death of Christ rat
ifies the covenant of grace." This one point is itself enough to
justify the use of such terms as we here find. Others might
be mentioned, as their bestowing great benefits, their deter
mining how the beneficiaries shall come into possession, etc.
But on these things we need not dwell.
4. Sin is something very dreadful, always at least in types re
quiring death for the remission of even ceremonial guilt, and so
teaching us that for the remission of actual legal guilt, the shed
ding of the Redeemer's blood was necessary, vs. 15-22. Sin defiles
every thing it touches. It is horrible, Jer. 5 : 30 ; 18:13; 23 : 14 ;
Hos. 6 : 10. It abuses mercies. It is reckless of consequences.
It digs every grave. It fills earth with wailings and hell with tor
ments. " Sin is a stain which can be removed only by blood. . .
Divine justice demanded blood, and without this God could not
be propitiated, Col. 1 : 14, 20." "Without a surrender to death
there is no reconciliation." The wages of sin is death. God has
put many a mark of abhorrence upon iniquity. The overthrow of
Jerusalem, the destruction of the cities of the plain, and the
Noachic deluge are often and fitly referred to. But God's most
awful displeasure against sin was exhibited in the cross of Christ.
Christ was personally holy and pleased God perfectly. He suffer
ed for no sin of his own. Yet when he was voluntarily made un
der the law and our sins were imputed to him, even his Father
spared him not, Rom. 8 : 32. Never was there such a death as when
the great Sin-bearer trod the wine-press of his Father's wrath alone.
Owen : " Such is the malignant nature of sin, of all transgressions
of the law, that unless it be removed, unless it be taken out of the
way, no person can enjoy the promise of the eternal inheritance."
5. Have we been effectually called oi God? v. 15. This is a great

Ch. IX, vs. 15-22.] THE HEB RE WS. 379
point in the Christian life. It is at the very beginning. If we
have not been "called with that holy calling, we are yet in our sins,
and have no evidence that we shall inherit all things.
6. The portion of the saints is as durable as it is excellent — an
eternal inheritance, v. 15. It lasts world without end, and improves
all the time.
7. Judaism cannot of itself save. It never did save. Trans
gressions under it were never redeemed or atoned for by any of
its rites. The blood it called for in various rites gave no title to
heaven. The best it could do was to direct the eye of faith to a
coming Saviour, v. 15. It always was the gospel scheme that
secured salvation. By it Abraham himself was raised to glory,
and by nothing else, John 8 : 56 ; Gal. 3:8; Rom. 4:3,9. Cal
vin : " Nothing can proceed from us that is pleasing to God
till we are purified by the blood of Christ. For since we are
all enemies to God, before we are reconciled to him, our works
also are hateful to him. Wherefore, reconciliation is the begin
ning of acceptable service." And reconciliation is solely by the
precious blood of Christ, as of a lamb without spot, 1 Pet. 1 : 19.
8. As the blood of ancient sacrifices did not cleanse the worship
pers till it was sprinkled upon him, so the blood of Jesus must be
applied to us before we are cleansed from our sins, vs. 19-22. To
ask why the death of Christ will not avail to the salvation of men,
who despise his work and reject his person, is like asking why
food will not nourish us unless it is eaten, or water refresh us by
the mere sight of it without our using it. O we must believe in
Jesus, and so eat his flesh and drink his blood, John 6: 51, 54, 55.
We must set to our seal to show our belief that God is true ; and
so accept the grace of his covenant. We must own ourselves
heirs else we cannot inherit the blessings he has bequeathed to us.
He that believeth not is by his voluntary rejection of salvation
condemned to eternal death. Owen : " In all things wherein we
have to do with God, whereby we approach unto him, it is the
blood of Christ, and the application of it to our consciences, that
gives us a gracious acceptance with him."
9. All the institutions of religion rightly understood are solemn
and humiliating, 19-22. Sacrifices called for confession and abase
ment, therefore proud Cain would bring no victim, as did his pious
brother. It was only when the Jews became proud and carnal,
and grossly misunderstood the nature and design of the Levitical
law, that they excessively abounded in rites, Isa. 1 : 11-15. That
is, they regarded sacrifices as rendering piety towards God and
charity towards men unnecessary. They supposed their crimes
were covered by their forms. Then to quiet conscience and make

380 EPISTLE TO [Ch. IX, vs. 19-22.
a show of piety they would go through any tedious routine of
services. But all this was in vain. God would have men to rend their
hearts and not their garments ; to break off their sins by righteous
ness ; to learn to do well and cease to do evil, to perfect holiness
in his fear ; to forgive their debtors ; and to seek to be at peace
with men, and then come and tread his courts and offer their gifts.
But this doctrine is offensive to the carnal mind, which hates hu
mility, and glories in self righteousness, and a vain frivolity in
worship. Owen: "The glory and efficacy of all ordinances of
divine worship consist in this, that they represent and exhibit
heavenly things unto us."
10. Awful and useful lessons were taught by Jewish rites, and
none more so than by the shedding of the blood of innocent crea
tures, vs. 19-22. This rite continually called men to seek atone
ment. It was hard to bring men to say, " We believe, that through
the grace of our Lord Jesus Christ, we shall be saved," Acts 15 :
11. Even under the light of the gospel, it is hard to persuade
men not to render Christ of none effect to them, by their seeking
to be justified by the law, Gal. 4 : 4. To Gentiles as well as to
Jews no hope of life is left, while they reject the one great atone
ment and the one great Redeemer. The law of Moses very clearly
said that without the shedding of blood there is no remission.
The gospel no less distinctly argues, Ought not Christ to have suf
fered, and so to enter into his glory ? Pool : " Without the death of
some living creature as a sacrifice, and the blood of it not only
shed, but sprinkled, there could be neither legal pardon of guilt,
nor purging of ceremonial filth. By this God signified to Israel,
that without the blood of Christ his Son, and the Testator of his
testament, shed as a sacrifice to purchase and procure both re
mission and purification, there could be neither pardon of the
guilt of sin, and removal of the punishment, nor purging the filth,
or renewing the nature of the sinner, his blood being the inestima
ble price purchasing both for them." Calvin : " The majesty of
God is deservedly a fearful thing to us ; and the way to it is but a
fatal labyrinth, till we know that he is made favorable to us by the
blood of Christ, and the same blood affords us ready access to
him." Lindsay : " God passed by the sins of his people under the
law ; but his righteousness in doing so was not manifested till
Christ died as a propiation for sin. This great event threw its
blessings back upon all preceding times. Not posterity merely, but
ancestors were benefitted by the self-denying scenes of Calvary.
The river of mercy flowed backwards from the cross to the crea
tion, as well as onwards to the end of the world."
11. The inference that the blood of Christ should decide and

Ch. IX, vs. 23, 24.] THE HEBREWS. 381
determine us to holiness is as fair and as logical, as that it should
awaken in us the hope of reconciliation with God. To enjoy for
giveness and to love sin at the same time cannot be possible.
Lindsay : " The same blood of Christ which as a sin-offering ex
piates our guilt, as a covenant-sacrifice lays us under obligation to
obedience." Whoever argues that because grace abounds he may
lead a wicked life is a great enemy to the cross of Christ. He,
who by his thoughts and practice would make Christ the minister
of sin, displays a vileness of heart wholly inconsistent with new
ness of. nature. No heresy is more loathsome than antinomianism.
Owen : " The sacrifice of Christ is the one only everlasting foun
tain and spring of all sanctification and sacred dedication." He is
of God made unto us sanctification.
12. Types ought fitly and fairly to set forth the things typified,
else they are meaningless, and so are no types, v. 23. In like
manner when our interpretation of scripture makes the types
meaningless, we ought to see that we are on the high road to
error, yea that we are quite wrong already. For there was a
necessity for both the type and the thing typified — for the type, as
a truthful representation of good things to come ; and for the thing
typified, in order to human salvation. If men are to be saved at
all, they must be saved by him, to whom, all the prophets gave
witness, and to whom all the types pointed. Men cannot save
themselves. They are lost. They are dead in trespasses and sins.
Believers before the flood looked to a Saviour yet to come. So
did Abraham and all his pious descendants. They looked and
were healed. Nor is there any more difficulty in looking to a
Deliverer to come than in looking to one who has come. Blessed
be God, no one, who truly believed in Messiah, ever perished.
13. It is delightful to see how our apostle dwells on the ad
vocacy and intercession of the Lord Christ, v. 24. He does the
same thing often elsewhere. Prophecy foretells the wonders that
should be effected in this way, Ps. 2 : 8. Our Lord himself did not
conceal the fact that the safety of believers depends on his plead
ing for them, Luke 22 : 32. Nor should we be backward in ex
pressing our hope in Christ, who ever liveth to make intercession
for us, and that with great authority, and in great glory. Calvin :
" Christ indeed was our Advocate even then when he lived in
earth ; but the farther concession has been made to our infirmity,
that he should ascend into heaven to perform the office of a pa
tron." Lindsay : " He abides in the most holy place above, and he
is constantly occupied with the spiritual concerns of his people.
He performs the part of their defender. He appears before the
Judge in our behalf. He pleads the merits of his own sacrificial

382 EPISTLE TO [Ch. IX, vs. 25, 26.
death." Nor does he plead in vain. Flim the Father heareth
always, John 11:42. His plea is always good. His pleading al
ways gains the cause. Let us never dare to approach God in our
own name, nor in the name of any saint, or angel. There is no
other name given under heaven among men, which we may safely
trust for mediation.
14. It is a glorious truth that Christ suffered once. It is a no
less glorious truth that he suffered but once, vs. 25, 26. All our
comfort would be gone, if it were necessary for him often to die.
Such necessity would show that the atonement he had made was
incomplete, that his righteousness was not infinite, that he was
weak and not mighty to save. How could loving followers but
wail, like the wailing women, if they knew that their blessed Mas
ter could ever be again spit upon, smitten with a reed, scourged
and crucified ? Blessed be God, that shall never be. Earth and
hell may rave and rage, but Jesus sitteth in the heavens, and is far
beyond the stroke of their malice. If it were necessary for Christ
to suffer often, we could have but doleful views of the case either
of the fathers before his coming or of our posterity in the coming
ages. Ever since man sinned, there was a necessity of real expia
tion, yet none was actually made till the world had stood thou
sands of years. As long as men shall be born, they will come into
the world sinners. All need remission, and remission is by blood.
If that blood is not infinitely precious, who could trust to its
cleansing efficacy, even in one case? Owen: "Such is the ab
solute perfection of the one offering of Christ that it stands in need
of, and will admit of no repetition in any kind." Patterson :
" Christ was offered once — only once. Blessed thought to those
that love him ! The sufferings of • the Beloved One are for ever
past. Christ, once dead, shall die no more. Christ, once sacri
ficed, shall be sacrificed no more. — Glorious tribute to the value
of his sacrifice and the dignity of his person."
15. If these things be so, how vain, how idle and how blas
phemous is the pretence of the Roman Catholic church that she
repeats and uninterruptedly continues the priestly acts of Christ ;
that in the mass Christ is offered to God ; yes, his soul and body,
blood and divinity are by the priest anew offered to God. No
pretence could be more grossly unscriptural. If the claim were
that in the faithful preaching of the gospel, or in the due adminis
tration of the Lord's Supper Jesus Christ was evidently set forth
crucified amongst us, that would be scripture doctrine, Gal. 3:1;
scriptural doctrine set forth in a bold but just figure. But to
claim that this thing is literally done, directly contradicts the
clear teachings of this place, vs. 25, 26. The dignity of Christ's

Ch. IX, v. 27.] THE HEBREWS. 383
person, the glory and finished character of his sacrifice and the
word of God clearly determine that our Lord was offered but
once. In effecting human salvation, God does nothing needless
or useless.
16. It is not wise in men to shun thoughts of death. It is often
brought to our attention, as here by way of illustration, v. 27.
" There is a time to be born, and there is a time to die," Ecc. 3 : 2.
Death is inevitable. It is appointed by God himself. " There is
no man that hath power over the spirit to retain the spirit ; neither
hath he power in the day of death : and there is no discharge in
that war," Ecc. 8 : 8. This death does not result from the consti
tution of nature, but from the appointment of God. God first fixed
it as a penalty of transgression. It is still penal in the case of all
who die in their sins. In their case it is the precursor of eternal
death. But in the case of the righteous it is not inflicted in wrath.
They fall asleep in Jesus. They die in the Lord, and in answer to
Christ's intercession (John 17 : 24) are taken away from the evil to
come, and are sheltered in the mansions above. But whether they
be saints or sinners, men die. One of the sad prerogatives of men
is that they know their death is approaching. Yet by divine
grace just thoughts of approaching dissolution are made the means
of moderating our attachments to things which perish in the using,
and of raising our affections to things above. The pain of dying
is doubtless sometimes indescribable ; but when it becomes in
tolerable, we die and that ends it. But ordinarily the pains
of death are probably less than are often endured long before
death. One reason why God does not exempt his people from
death is that he would by that awful event let all men see i:ome-
thing of his displeasure against sin. Another is that it is right
that in their death they should be so far conformed to the suffer
ings of their Lord. Another is, that if none but wicked men should
die, the feelings of men would often be intolerably harrowed up by
knowing that their friends, who had died, were certainly lost,
their death being the forerunner of perdition. But God's people
shall not be hurt of the second death. "Them that sleep in Jesus
shall God bring with him."
17. After death comes the judgment, v. 27. The examination,
which the soul undergoes immediately after death, when it returns
to God, and has the seal of immuta,bilit.y set upon it, does not
seem to be the judgment here spoken of. The reference is to
that great day when all men and angels shall be finally judged,
and publicly acquitted, or sentenced. The judgment here spoken
of seems to be that, which Christ shall conduct when he shall ap
pear the second time without sin. The doctrine of this judgment

384 EPISTLE. [Ch. IX, v. 28.
was preached by Enoch before the flood, Jude 14, 15. It was a
theme of song by Hebrew poets, as any one may see in Psalms 1,
50. A very striking description of it was given by our Lord, Matt.
25 : 31-46. It is every way right and fitting that there should be
such a day for the public acquittal of innocence, for the public
exposure of baseness, and for the public vindication of God's gov
ernment in all things. "We soon lose sight of the effects of our
actions, but God, never."
18. Christ will appear again, v. 28. Every one shall see him,
and they that pierced him. While he will come to take vengeance
on his foes, his object so far as his people are concerned will be
very different, viz. to pronounce and to pour blessings on his re
deemed in the presence of the assembled universe. Many regard
the phrase — the second time — as pointing to the appearance of the
high priest at the close of the services on the great day of atone
ment. On that occasion he was attired in full pontifical dress, and
only sent with words of benediction from the Lord. This second
appearance will be far different from the first — not in a stable and
manger, not in flight from Herod, not riding on an ass' colt, not
pale and bleeding at Pilate's bar, not lingering and dying on the
cross ; no, but in robes of matchless glory, and in amazing gran
deur, and as he will bear no marks of weakness, so he will have no
sin to bear, no atonement to make. He will not come to suffer
but to reign ; not to preach but to judge ; not to weep but to de
liver all his people from all the effects of sin. There is no wisdom
so high as the wisdom of the just; it secures friendship with
Christ. There is no folly so great as the folly of now neglecting
him who shall sit on the great white throne. The salvation he
shall bring will be "to deliver the bodies of believers from the
empire of death, re-unite them to their blood-washed spirits, and
bring both into his eternal glory." This will be salvation indeed.
Hahn : " Happy is he who has laid the foundation of his faith in
the first appearing of Christ; he will behold him with joy in the
second." 19. Reader, art thou looking for thy Lord? v. 28. Art thou
hastening to the day of his coming? 2 Pet. 3:12; Tit. 2:12, 13. If
the cry were now truly made, Behold he cometh, would you an
swer, Even so, come, Lord Jesus, come quickly ? Are you ready
for his appearing ? Do you accept his salvation ? Do you obey
his voice ? Do you mark his footsteps ? Do you love his people,
his Sabbaths, his precepts? Tong: "It is the distinguishing
character of true believers, that they are looking for Christ ; they
look to him by faith; they look for him by hope and holy de
sires."

CHAPTER X.
VERSES 1-18.
THE INSUFFICIENCY OF LEGAL SACRIFICES CON
SIDERED. PROPHECY HAD DECLARED THEY
SHOULD'CEASE. THEIR REPETITION DECLARED
THEM POWERLESS. CHRIST'S ONE SACRIFICE
ENOUGH AND EFFICACIOUS.
For the law having a shadow of good things to come, and not the very
image of the things, can never with those sacrifices, which they offered year
by year continually', make the comers thereunto perfect.
2 For then would they not have ceased to be offered ? because that the
worshippers once purged should have had no more conscience of sins.
3 But in those sacrifices there is a remembrance again made of sins every
year. 4 For it is not possible that the blood of bulls and of goats should take
away sins.
5 Wherefore, when he cometh into the world, he saith, Sacrifice and of
fering thou wouldest not, but a body hast thou prepared me :
6 In burnt offerings and sacrifices for sin thou hast had no pleasure.
7 Then said I, Lo, I come (in the volume of the bcjok it is written of me)
to do thy will, O God.
8 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 :
9 Then said he, Lo, I come to do thy will, O God. He taketh away the
first, that he may establish the second.
10 By the which will we are sanctified through the offering of the body
of Jesus Christ once for all.
n And every priest standeth daily ministering and offering oftentimes
the same sacrifices, which can never take away sins :
12 But this man, after he had offered one sacrifice for sins for ever, sat
down on the right hand of God ;
13 From henceforth expecting till his enemies be made his footstool.
14 For by one offering he hath perfected for ever them that are sanctified.
25 (3»5)

386 EPIS TLE TO [Ch. X, v. i.
15 Whereof the Holy Ghost also is a witness to us ; for after that he had
said before,
16 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 ;
17 And their sins and iniquities will I remember no more.
18 Now where remission of these is, there is no more offering for sin.
THE main point on which the apostle has been dwelling for
some time is vital. He therefore continues it still further.
1 . For the law having a shadow of good things to come, and
not the very image of the things, can never with those sacrifices, which
they offered year by year continually, make the comers thereunto perfect.
Peshito : For in the law there was a shadow of good things to
come ; not the substance of the things themselves. Therefore,
although the same sacrifices were every year offered, they could
never perfect those, who offered them. Craik, supported by
McLean, for continually has for ever, and the words bear such a
rendering in this very section, vs. 12, 14. He also makes them
qualify the word rendered make perfect. But this is surely not
the sense. For those sacrifices not only did not make the wor
shippers perfect for ever, but they did not make them perfect for
a day, no, not for an hour. For image Tyndale and Cranmer
have fashion. For shadow Stuart reads a mere outline ; and for
very image he reads complete image. By the law let us under
stand the covenant of Sinai with all its rites and appointments.
Shadow, the word occurs more than half a dozen times in the New
Testament, and is always rendered as here, as the shadow of
death, of a tree, of Peter. It here signifies the setting forth of
things obscurely by the law. In Col. 2:17 shadow is opposed to
body. See the place. Image, the word occurs more than twenty
times in the New Testament, and is uniformly rendered. It is not
the word rendered express image in Heb. 1:3. In this verse
shadow and image are directly opposed to each other. If one
means a faint resemblance, the other means the substance or
reality or essence of things. The verse would read fully as well
without the and supplied by our translators. Good things to come,
as in Heb! 9 : 11, is a name given to all the blessings of Messiah's
reign by means of his sacrifice and intercession. The apostle
says that the Levitical law, which abounded in sacrifices, could
save no one, could give no title to heaven, and no assurance of
God's favor ; could not make the worshippers perfect. The per
fection here referred to relates to pardon of sin, acceptance with
God, and a good conscience. The whole verse is an inference

Ch.'X, vs. 2, 3-] THE HEBREWS. 387
from the reasoning of the preceding chapter, where the same thing
is clearly stated, Heb. 9 : 9, 14. That it is an inference is shown
by the first word, for, meaning wherefore. He proceeds with his
argument :
2. For then would they not have ceased to be offered? because that
the worshippers once purged should have had no more conscience of sins.
The mark of interrogation is by Griesbach, Cranmer and Genevan
put at the end of the verse. To this there is no objection, as the
sentence is not finished till we reach the word sins. But the
punctuation of the common version does not break the sense, as
the word because is so printed as to show a continuance of the
sentence. The English version also follows some of the best edi
tions of the Greek. Rheims, Doway, the Vulgate, and also
Peshito use not the interrogative form at all, but simply declare
sacrifices would have ceased, if they had been effectual. The
Doway has this note : " If they had been of themselves perfect,
to all the intents of redemption and remission, as Christ's death
is, there would have been no occasion of so often repeating them ;
as there is no occasion for Christ's dying any more for our sins."
However inconsistent this may be with other doctrines and usages
of the Roman Catholic communion, it is pleasant to find this truth
here admitted. The reasoning of the apostle is very clear. No
wise man attempts to mend or improve that which is perfect.
Duncan: "All means of any sort cease, when their end is at
tained." If the worshippers had found acceptance and ease of
conscience by the sacrifices of bulls and goats and lambs, it would
have been idle for them to continue to repeat them. When con
science is appeased and God is propitiated, there is no room for
further sin-offerings. By saying that when worshippers find a
full and adequate atonement, they have no more conscience of sins,
the apostle does not deny that they might sin again. This would
be contradicting the scriptures, 1 Kings 8:46; 2 Chron. 6:36;
Ecc. 7 : 20; 1 John 1 : 8. Nor does he say that a justified believer
need not humble himself, confess his sins and ask forgiveness, for
this is not true, Matt. 6: 12; 1 John 1:9; Rev. 2: 5 and many
places. The simple teaching of the apostle is that full atonement,
complete satisfaction, perfect sacrifice need not be supplemented.
So says conscience ; so says God. The Jews had no perfect sac
rifices. 3. But in those sacrifices there is a remembrance again made of sins
every year. Peshito: But in those sacrifices they every year re
cognized their sins. Tyndale and Cranmer for remembrance have
mention ; Rheims, commemoration ; but the Doway has remem
brance, which is the best rendering. Everywhere else in our

388 EPISTLE TO [Ch. X, v. 4.
version that is the rendering of the word. The chief reference
of these verses seems to be to the sacrifices on the great day of
atonement. On that day the high priest confessed not merely the
sins of the preceding year, but "all the iniquities of the children
of Israel, and all their transgressions in all their sins," Lev. 16: 21.
So that every year the same offerings were repeated for the same
transgressions, and the people never ceased to sacrifice. This of
itself ought to have satisfied all Israel that unless their sacrifices
pointed to the Lamb of God, they were useless and meaningless.
For inherent efficacy a sacrifice is worthless, if it merely reminds
us that by our sins we are ruined. If neither pardon nor peace of
conscience can be had, men are undone. Some, however, have
thought that the remembrance of sins here spoken of is on the
part of God. The chief argument is drawn from v. 17 below.
But that is too remote a context to govern the sense of v. 3.
Besides the apostle is here talking of men's consciences. But if
any prefer to understand such a remembrance of sins as was
brought up by repeated periodical sacrifices divinely appointed,
there is no objection to such a view.
4. For it is not possible that the blood of bulls and of goats should
take away sins. Until after the flood man lived upon a vegetable
diet ; but from that time God gave him permission to eat animal
food, that is, the flesh of animals, but with a strict prohibition not
to eat the blood. The reason given is that the blood is the
life; Gen. 9:4, 5. The same idea is revived in the days of Moses :
" The life of the flesh is in the blood : and I have given it to you
upon the altar, to make an atonement for your souls : for it is the
blood that maketh an atonement for the soul," Lev. 17 : 10, 1 1. Now
our verse says that it is not possible that the life of brute animals
should make a real and proper atonement for sin. In the first
place there is no proportion between the value of a brute and the
value of a soul though it be a sinful soul. A man is worth more
than all brutes. He is intelligent, immortal and accountable. In
the next place the earth is the Lord's and the cattle upon a thou
sand hills. To offer a bullock or goat to him is merely to offer
him his own. It can pay no debt. In the next place to admit
that the blood of any mere brute was a sufficient atonement for
sin would have been an admission that God had no essential puni
tive justice, and no glorious government over moral agents, that
sin was a trifle, and redemption a farce. If the death of bulls and
goats could fake away sin, the glorious scheme of redemption by
Christ would have been useless, and that, which is now the admi
ration of saints and angels in glory, would never have been heard
of. Besides, bulls and goats had not the nature of man, andif

Ch. X, v. 5-] THE HEBREWS. 389
men could have been really saved by their blood, they would have
been degraded rather than elevated in their sentiments and moral
feelings. Nor could beasts give any consent to be substituted for
men. It was therefore not possible that the blood of bulls and
goats could take away sin, could make a real and proper reconcili
ation for it. Whitby has some weighty thoughts on this verse.
5. Wherefore, when he cometh into the world, he saith, Sacrifice and
offering thou wouldest not, but a body hast thou prepared me. This
and the next two verses are quoted from Psalm 40 : 6, 7, 8. The
apostle quotes from the Septuagint version with very slight alter
ations. In interpreting that ode difficulties have arisen, and some
times been unskilfully disposed of. But it undoubtedly contains
a prophecy of Messiah, and is best interpreted by classing it
under the head of Typical - Messianic predictions. David, the
prophet, is in this Psalm set forth as a type of Christ, and yet
utters things which cannot but remotely, if at all, have a just
application to himself, but are fully true of his "greater Son;"
yet so much is literally true of David as to make him a figure of
the Redeemer. The words of these verses (5-7) are hardly in any
degree applicable to the son of Jesse, but are fully so to the Son
of Mary. Wherefore, this word marks the connection with the
foregoing verses, and has the force of accordingly, or in accord
ance with these views. When he cometh into the world is commonly
interpreted of Christ's incarnation. Calvin : " This coming into
the wTorld was the manifestation of Christ in the flesh." Owen :
" The general sense of the best expositors, ancient and modern, is,
that by the coming of Christ into the world, his incarnation is in
tended." It is not designed by sound expositors to confine the
phrase to the mere point of time when Christ became incarnate, or
to his early infancy, but to refer it to the whole of his mission
into the world. The passages of scripture relied on to sustain
this view are such as John 3:17; 6:14; 5:39; 11:27; 12:46;
16 : 28. The words put .into the Saviour's mouth by the Holy
Ghost set forth the general design of his mission into our world.
Owen : " It is a vain inquiry, when in particular he spoke these
words ; unto whom or where, any mention is made of them in the
story of him. It is no way needful that they should be literally
or verbally pronounced by him." His coming as Messiah de
clared all that is here asserted; "not," says Duncan, "perhaps
literally or verbally pronounced by him, but they are a declaration
of his mind, design and resolution, when he came into the world."
If this view is correct it is not necessary for us to spend time in
considering any of the conjectures that have been put forth, as to
the meaning of his " coming into the world." The wrord sacrifice

390 EPISTLE TO - [Ch. X, v. 5.
denotes bloody offerings, in which the life of the animal was taken.
In Gen. 31 : 54 where the texts reads — Jacob offered sacrifices —
the margin has it — he killed beasts. Offering, in the law the same
word is commonly rendered meat-offering, which was not an
oblation of flesh, as the English reader often supposes, but an
offering of flour, or com and wine and oil etc. The same word is
often rendered gift, present, and so is not confined to any one
class of offerings. These things, it is said, God would not, that is,
did not desire.. In what sense did God not desire them? 1. None
will deny that God at the first instituted them and that they were
obligatory on the Israelites from Moses until Christ. In this sense
God had pleasure in them, for he appointed them, and he was
angry with the Jews for slighting or neglecting them, Mai. 1 : 7,
8 ; 3 : 7, 8. 2. Whenever these sacrifices and offerings were
brought in pride, hypocrisy and unbelief, evinced either by
negligence of the law establishing them, or by cruelty, injustice,
or bad morals, the offerers thus attempting to supersede the
second table of the law by rites and ceremonies, these oblations
were an offence to God, 1 Sam. 15:22; Isa. 1:11-17; Hos. 6:
6, and many like places. 3. God never put any such estimate
upon these offerings as he did upon hearty piety, true penitence,
thanksgiving, praise, almsgiving and prayer, Ps. 50: 8-23 ; 51 : 16,
17; Mic. 6:6-8, and parallel passages. 4. These sacrifices and
offerings never did so please God as to remove the guilt of sin.
They were shadows and not the very substance of the good
things of salvation — not actual redemption. 5. After Christ's
coming, they were meaningless. They were even an offence
unto God, because the persistent offering of them was a virtual
and unbelieving declaration that the Lamb of God had not been
slain. So many apply those words of the evangelical prophet:
" He that killeth an ox is as if he slew a man ; he that sacri-
ficeth a lamb, as if he cut off a dog's neck ; he that offereth an
oblation, as if he offered swine's blood ; he that burneth incense,
as if he blessed an idol," Isa. 66 : 3. For obstinately rejecting
Christ and continuing to act as if Messiah had not come, the
Jewish temple and State were utterly and miserably destroyed,
Matt. 21:33-44. But a body hast thou prepared me. This is the
Septuagint version of a part of Ps. 40:6, which we render, Mine
ears hast thou opened ; literally mine ears hast thou digged, pierced
or bored. The reference is doubtless to Ex. 21 -.5, 6 and Deut.
15:16, 17. When one chose to be a servant for life his master
was to pierce or bore his ears in token of perpetual servitude.
So Jesus Christ took upon him the form of a servant when he
assumed Our nature. The body only is mentioned, but the whole

Ch. X, vs. 6-7.] THE HEBREWS. 391
man is included, for his soul was a sacrifice, Isa. 53 : 10. He did
and suffered all God's will. He voluntarily humbled himself to
more service and to greater suffering than any other. Taken in
this way the two renderings virtually teach the same thing.
Hengstenberg : " The thought is not altered by the Septuagint
translation." F. S. Sampson's paraphrase is: "Thou hast given
me the form and the spirit of a servant." Alexander's : " Thou
hast not required ceremonial services, but obedience, and hast
pierced my ear, as a sign that I will hear thee and obey thee for
ever." How the Septuagint came to be so variant from the
English translation is a question of criticism belonging rather to
Ps. 40 than to our chapter. It is sufficient for our purpose that
the different renderings teach the same things; and that we have
the authority of an inspired interpreter, for the sense gathered
from these words. The variation from the literal Hebrew was
aside from Paul's great argument, and so we need not here spend
further time on it.
6. In burnt offerings and sacrifices for sin thou hast had no pleasure.
The- doctrine of these words has the same explanation as was
given to the words of the preceding verse. Clarke : " It is re
markable that all the offerings and sacrifices which were of an
atoning or cleansing nature, offered under the law, are here enu
merated by the Psalmist and the apostle to show that none of them,
nor all of them could take away sin ; and that the grand sacrifice
of Christ was that alone which could do it."
7. Then said I, Lo, I come {in the volume of the book it is written of
me) to do thy will, O God. These words teach three things : 1.
The coming of Christ in the flesh, and as the Saviour, who should
supersede the bloody sacrifices of the law by making one great
sacrifice — even his entire human nature. 2. The readiness with
which Christ came to his work. The literal Hebrew is, I delight
to do thy will. Christ undertook and effected redemption without
the least reluctance. He humbled himself; he obeyed the law
with delight ; he laid down his own life ; no man took it from
him ; he could have been delivered from his sufferings at any mo
ment, if he had so chosen, John 10 : 18 ; Matt. 26 : 53 ; Phil. 2 : 7,
and other places. 3. The fact that prophecy required both the
coming and the sufferings of Christ. If the words have any ref
erence to David, it is slight and merely as a type. In that case
the volume referred to is the Pentateuch, and the particular part
of it Deut. 17 : 14-20. But even in the Pentateuch Christ is very
often mentioned, as the Seed of the woman, the Shiloh, the Star,
the Angel of the Lord, etc. He is also clearly predicted in all
the sacred books, Acts. 3 : 24. So that if the words had the

392 EPISTLE TO [Ch. X, vs. 8, 9.
slightest reference to David as king, they had a much more ample
application to Christ the Lord, John 5 : 46, 47. The volume of the
book is language borrowed from the ancient form of books as
parchment or vellum rolled up. The word rendered book is some
times rendered bill, letter, scroll, not very different from our
word scripture. Now the coming, work, sufferings and glory of
Christ are foretold in the volume of the books of the Old Testa
ment generally. Our Lord himself said : " Search the scriptures ;
for in them ye think ye have eternal life, and they are they which
testify of me," John 5 : 39. Compare Luke 24 : 27 ; Acts 3 : 18-23 ;
26 : 22, 23. By volume of the book Hammond understands the
" roll of contract betwixt God the Father and the Son, wherein is
supposed to be written the agreement preparatory to that great
work of Christ's incarnation." But all we know of the Covenant
of Redemption is revealed in scripture. It is often referred to in
the writings of the old prophets, Ps. 2:9; 89 : 3-37 ; Isa. 49. So
that we are still brought back to the Old Testament as the volume
of the book referred to in this verse. Does not the language of
our Lord himself in Matt. 26 : 54-56 itself justify this interpreta
tion ? Some object, that but little if any of the Old Testament
except the Pentateuch, Job, Joshua, Judges and Ruth was written
in the days of David, who composed Psalm 40. To this it is suffi
cient to reply that as these verses contain an undoubted " prophecy
concerning the Messiah, it may be carried down to that period in
the Redeemer's history, in which the prophetic testimony con
cerning him was complete ; and moreover, it may be observed,
that the apostle, in illustrating and applying this very prophecy,
fixes the period of its reference to the time when Messiah ' cometh
into the world,' (Heb. 10: 5 ;) at which time Moses, the Prophets,
and the Psalms were all complete, and were collected into one
uniform record." See Morison on Ps. 40 and McLean on Heb.
10. How Christ delighted to do the will of God is proven by all
his history, by the testimony of the judge that sat on his trial, by
the fact that it was by clamor not by evidence that his accusers
obtained sentence against him, and by the testimony of God him
self in twice by an audible voice from heaven declaring his full
approbation of him, and then by raising him from the dead and
setting him at his own right hand in the heavens.
8. Above when he said, Sacrifice and offering and burnt-offerings
and offering for sin thou zvouldest not, neither hadst pleasure therein ;
which are offered by the law ;
9. Then said he, Lo, I come to do thy will, O God. He taketh away
the first, that he may establish the second. The first and second here
referred to are not the first and second covenant. The form of

Ch. X, vs. io, i i.J THE HEB RE WS.

393

the Greek words fully determines this : but the first designates the
kind of offerings, which are prescribed by the law ; and the second
points to the great sacrifice of Calvary. The inspired apostle
says that the language of Ps. 40 was by the Lord himself not
only suited but designed to lead the church to cease from those
offerings of the law, and to cleave to the sacrifice of the cross.
It is a wonderful fact that it is now (1872) confessedly more than
1800 years since any man has made an offering according to the
Levitical law. Oh that all Israel having ceased their own sacri
fices had accepted the one finished offering made by Jesus of Naz
areth ! McLean : " Christ in all things did the will of God ; but
here the connection requires that it should be more particularly
understood of God's will or commandment to lay down his life as
a sacrifice for the salvation of sinners, John 10:17, 18; 14:31.
This was the leading design for which he came into the world,
Matt. 20 : 28 ; 1 Tim. 1:15. For this he took upon him the form
of a servant, Phil. 2 : 7, 8. For this a body was prepared him,
Heb. 2 : 14, 15. This is that one obedience or righteousness by
which many are made righteous or justified, Isa. 53 : 10, 11 : Rom.
5 : 18, 19." Could argument be more fair or conclusive ?
10. By the which will we are sanctified through the offering of the
body of Jesus Christ once for all. Paul leaves no room for mistak
ing his meaning. Which will points to thy will in vs. 7, 9. Now
by Christ's obedience to that will believers are sanctified, that is
are purified in conscience from the guilt of sin, having their sins
remitted by atoning blood, and their persons devoted to God.
That this is the meaning of the apostle is clear not only from the
sense in which the word sanctify is several times used in this
epistle, but also by this verse itself — through the offering of the body
of Jesus Christ. Offerings were for remission of sins. Nor was
it necessary that Christ should make many offerings. " He once
suffered, the just for the unjust," 1 Pet. 3 : 18. He suffered once
for all. By the body of Jesus we are here, as elsewhere often, to un
derstand his entire manhood. The body is specially mentioned, for
in it was the blood, which must be shed. So the word body is used
in v. 5. It sometimes designates the whole man, as in Rom. 12 : 1.
II. And every priest standeth daily ministering and offering often
times the same sacrifices, zvhich can never take away sins. There is
n ) authority for reading every high priest instead of every priest;
nor would that change be at all for the better. The priests, as
well as the high priest ministered before the Lord. In strictness
of speech they only ministered daily ; while his great work was on
the great day of .atonement. This verse, Num. 16:9; Deut. 18:
5 and like places unite with tradition in saying that the ministry

394 EPISTLE TO [Ch. X, vs. 12-13.
of the Jewish priest was performed standing. They sat not down
before the Lord or before the people, while they were serving in
the temple, and blessing the worshippers. Their work was onerous
and always recurring. Standing may also denote continuance or
permanence. They ministered and offered oftentimes. Here was a
sin-offering ; there was a trespass-offering ; and then there was
a burnt-offering. But these jointly and separately were powerless
in the two great points, in which men need sacrifices. They
never appeased conscience. They never satisfied divine justice.
In neither of these senses did they ever take away sin. To that
end they were wholly powerless. This was felt and confessed by
pious priests and people in all their generations.
12. But this man, after he had offered one sacrifice for sins for ever,
sat down on the right hand of God. In the Greek we find not the
word man, but it is well supplied by our translators, as in Heb.
3:3; 7:4; only in the first of these they put it in italics. In the
last two cases they evidently thought it so implied by the original
as not to mark it by italics. It would not be any improvement to
read this priest. For all know he is speaking of Christ as a priest.
Many fine editions of the scriptures put the comma just before sat
down, and others just before for ever. The former is perhaps the
better, but in either way we reach the same doctrinal result — the
entire completion, perfection and divine acknowledgment of
Christ's one sacrifice. On Christ's session at the right hand of God,
see above on Heb. 1:3; 8:1. The subject is not here brought up
in any new form. The whole conception is drawn from Ps. no: 1
as one may see by examining that place. Indeed the next verse
decides that matter :
13. From henceforth expecting till his enemies be made his footstool.
If the importance of a prophecy may be estimated by the fre
quency, with which it is quoted, then is Ps. no: 1 of very great
wreight, for it is quoted in three of the gospels, in Acts, by Paul
in ist Corinthians, by Peter in his first epistle, and at least twice
in this epistle. Christ is expecting, or waiting, nor is his expectation
vain. He has but to wait and the work will surely be done. It is
now in rapid progress. Christ is wonderfully subduing all things
to himself. The work is done in two ways. One is by renewing
the souls of men. The other is by taking away their power and
rendering them helpless. This is sometimes done before the
wicked die. But it is in every case completed when they depart
this life. In that very day their thoughts and plans and schemes
of opposing Christ perish. The design of here quoting this verse
is to show that all Christ's work as an atoning priest was done,
and that it would never be repeated. His business now is not to

Ch. X, vs. 14-18.] THE HEB RE WS.

395

suffer, but to have triumph after triumph in the midst of the full
glories of heaven.
14. For by one offering he hath perfected for ever them that are sancti
fied. The words rendered for ever here are the same as we
found in v. 12. They strengthen the impression there an
nounced of their connection with the one sacrifice. Hath per
fected, the same verb as in Heb. 7:19; 9:9; 10:1. Sanctified,
as in Heb 9: 12 ; 10 : 10. It designates those, who are by Christ
redeemed, he having atoned for their sins, and purified their
consciences. McLean : " Both the words perfected and sanc
tified are to be taken in a sacrificial sense." All this was done,
says Paul, by one offering. In that one sacrificial act an infinite
victim was provided, whose blood was of priceless value in the
sight of God, and made a full end of transgression. The word
rendered offering is found five times in this chapter (vs. 5, 8, 10,
14, 18), but no where else in this epistle. It is uniformly rendered
in the New Testament.
15. Whereof the Holy Ghost also is a witness to us : for after that
he had said before,
16. 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 zvill I write them ;
17. And their sins and iniquities will I remember no more. Paul
did not ask the Hebrews to take his own fair and logical deduc
tions from their acknowledged rites, principles and history, nor to
rest merely on his apostolic authority, though that was perfect ;
but he brings in the third person of the Godhead as a witness.
He thus acknowledges the plenary inspiration of the scriptures,
and with the apostle of the circumcision admits that " holy men
of God spake as they were moved by the Holy Ghost," 2 Pet. 1 :
21. After that he had said before refers to all that is contained in
v. 16. It means that beside this, God gave also the promise, con
tained in v. 17. As all the terms and phrases found in vs. 16, 17
have been carefully considered while studying Heb. 8:10, 12 it
would be a mere waste of time to rehearse what was then said.
The apostle shows that as God would remember sins and iniqui
ties no more, and inflict no punishment on his people for their sins,
and approve no more sacrifice for sins, it follows that the work of
expiation must already be complete, and it is idle to look further
than the death of Christ for an adequate offering, Thus he closes
his argument :
18. Now, where remission of these [sins and iniquities] is, there is
no more offering for sin. None is demanded by the Lord, or by
conscience. There is no room for any further expiation after

396 EPISTLE TO [Ch. X, v. 18.
Jesus has shed his blood. So that, as Calvin says, the bringing
forward of " Jeremiah's testimony a second time is neither irrele
vant, nor superfluous. He cited it before for a different end, to
show that the Old Testament must be annulled, since another new
one was promised, and that, to reform the weakness of the old.
But now he has a different aim. For he takes his stand on that
expression alone : Their iniquities will I remember no more : and he
gathers thence that there is no longer need of sacrifice since sins
are put away."
We have now reached what is rightly regarded as the close of
the doctrinal part of this wonderful epistle. The rest of it is taken
up in warnings, encouragements, exhortations, historic allusions
and the enforcement of various duties, all drawing motive or illus
tration from the blessed truths already discussed, and concluding
with two benedictions, one remarkable for its richness ; the other
for its brevity. . •
DOCTRINAL AND PRACTICAL REMARKS.
i. It is exceedingly difficult to overcome prejudices, especially
if they were early imbibed and have been of long standing.
Those, which relate to religion, are probably harder to eradicate
than any others. Even a sound scriptural conversion does not
always effectually and wholly deliver men from their power.
How much Judaizing teachers troubled the early Christians. It
is in evidence that they were a hindrance to the gospel, and that
they were so far wrong. . But we cannot prove that none of them
were regenerate men. How the apostle labors in this epistle to
satisfy his Hebrews, who believed in Christ, that the old dispen
sation was superseded by the glorious gospel of the blessed God.
It is not till he reaches the 18th verse of the ioth chapter that he
desists from his argument, following his hearers with great kind
ness and no less skill, till he has triumphantly placed the High
Priest of the Christian profession so far above all others that we
lose sight of them. Before Christ's actual coming Jewish Com
mentators often said such things as these: " In the time to come
all offerings shall cease, but the sacrifice of praise ; " and " When
the king Messiah, the Son of David, shall reign, there will be no
need of an atonement, nor of deliverance, or prosperity, for all
these things will be had." But when the Christ came to his own,
his own received him not. Many Israelites had long placed strong
confidence in their own sacrifices to take away sin. To call on
them to cease from offering them was very much against their
views, Even pertinent and numerous citations from their own

Ch. X, v. i.] THE HEBREWS. 397
prophets sometimes failed to produce full and abiding persua
sion. 2. Religious teachers, who know and love the truth, ought to
be patient, showing all long-suffering and doctrine, dealing gently
but faithfully with those, who oppose the truth, and giving line
upon line, argument upon argument, and illustration upon illus
tration. In short let them follow the exhortations so well given
by Paul in his Pastoral epistles, and the example he has left us in
several of his epistles, particularly in the Epistle to the Hebrews.
He never uses harsh language, nor seems fretful ; but is always
gentle, magnanimous and convincing.
3. However violent men's prejudices may be, time, patience,
truth and the grace of God may at least so far prevail against them
as to produce in the main a right course of conduct. It was so
with the Hebrews. A few years after this epistle was written, the
Roman eagle was displayed before the walls of Jerusalem ; but all
the pious Jews were so fully persuaded of the divine mission of
Jesus, as the Son of God, that not a Christian is said to have
perished inside the trench of the invading army. Even great op-
posers and great backsliders have been recovered from the snare
of the fowler. Let us labor in hope that we may reap in joy.
4. Let us bless God for giving to us a dispensation of his grace,,
not dark and shadowy, but full of light and simplicity, compared
with any that ever went before it, v. 1. In the gospel we have
figures but they are chiefly figures of speech, clearly and boldly
setting before us good things already come. Our sacraments in
struct us in things true, substantial and strengthening to our faith.
The gospel plan is made very plain to the docile. And it is very
acceptable to the humble. Little children_bave seen its glory, and
felt its power, and been saved by its mercy. It was the gospel
seen and embraced by the ancient worthies that saved them.
5. But let us not throw contempt on any dispensation of truth
ever given to sinful men. Each one was a token of undeserved
kindness. The law itself was useful to those, who lived under it,
and in a right spirit obeyed it. It is also useful to us in many
ways, particularly in furnishing many just and beautiful illustra
tions of the precious truths of the gospel. So that even the cere
monial law is good, if a man use it lawfully. It was so to the
ancient church. It is so to us now. Calvin: "It is to be noted
that the same things were shown them from afar, as are now set
before our eyes. To both the same Christ is set forth, the same
righteousness, sanctification and 'salvation : only there is a differ
ence in the manner of exhibiting them." Owen : " Whatever hath
the least representation of Christ, or relation unto him, the ob-

398 EPISTLE TO [Ch. X, vs. 1-3.
scurest way of teaching the things concerning his person and
grace, whilst it is in force, hath a glory in it" This is the doc
trine of Paul in 2 Cor. 3 : 7-1 1.
6. And yet it is foolish to be given over to forms, and rites, and
ceremonies even though divinely appointed, as if they could save
us, v. 1. They never can make any one perfect. The law shadowed
forth substantial and saving truths ; but it did not plainly declare
them. Rightly. understood its usages were useful types ; perverted
to the subversion of the truth, they became snares to men's souls.
In like manner men may wrest all the scriptures to their own
destruction, 2 Pet. 3 : 16. Gospel truths are no exception.
7. The good things to come, which were shadowed forth by the
Levitical law, were many and of the greatest importance. Some
confine them to blessings enjoyed by saints in this life. Others
regard them as blessings to be enjoyed in the life to come. The
distinction is not here called for. For none can have glory except
he first have grace. The good things here vouchsafed to true be
lievers are the beginning of mercies, which shall never cease to be
poured out. Tong : " The things of Christ and the gospel are
good things ; they are the best things ; they are best in them
selves ; they are best for us ; they are realities of an excellent
nature." They never fail, never wear out. Eternal life is begun
on earth. Owen : " Christ and his grace were the only good
things, that were absolutely so from the foundation of the world,
or from the giving of the first promise." Believers now have
Christ, and, through him, the Father and the Spirit, and so they
have all good things, Ps. 84 : 11 ; Rom. 8 : 22 ; 1 Cor. 3 : 21-23.
Yet we may safely admit that spiritual good things in the next
world will in some things be very different from what they seem
to us here ; even as Christ risen from the dead and walking with
his disciples forty days was the same Christ that John saw in his
glory, Rev. 1 : 13-18. The identity remained ; but all the signs of
weakness had been superseded by ineffable splendor. The queen
of Sheba had a just but a very inadequate conception of the glory
of Solomon until she paid her visit. Then there was no spirit left
in her, and she said the half had not been told. In glory heaven
even more excels the true church on earth, than gospel times ex
cel the Mosaic dispensation. For as under the Sinaitic covenant
men had but dim views of things under Messiah (Isa. 64:4); so
under the gospel we have very feeble views of what is coming in
the glory that shall presently be, revealed in us.
8. It is impossible to serve God comfortably or acceptably, with
out a good conscience, vs. 1-3. And the conscience of no man is
good unless it is purified by atoning blood. A strong persuasion

Ch. X., vs. i-7.] THE HEBREWS. 399
of God's holiness and justice, united with a just sense of the num
ber and guilt of our own sins, will fill us with servile fears and
torments, until we by faith lay hold of Christ as a sacrifice, and
are clad in his spotless righteousness. Saving faith in the Re
deemer maketh not ashamed. If we see our sins, and do not see
Christ's way of removing guilt, we cannot but quake and tremble.
Therefore "the purification of the conscience is an inestimable
good." He who has it can never, like the unpardoned sinner, be
justly bowed down with an enormous load of guilt. Any man,
who serves God happily and worthily, must have paid a visit to
the cross and sepulchre of Messiah.
9. No forms of religion, however solemn or bloody, can do for
us sinners the great work we most need. They cannot take away
sins, vs. 1-4. They never did do it ; and no wise man ever rested
the weight of his salvation on so rotten a foundation. The very
rites themselves declare, Salvation is not in us. The human con
science loudly proclaims the same truth. God's word in both
Testaments says the same thing. But Christ is just the Saviour
we need. Sprinkled with' his blood we are washed and justified
once for all. " Guilt of sin once taken away doth not trouble the
conscience." How could it ? Sin is dead by the cross of Christ,
and the dead speak nothing. Owen : " The declaration of the in
sufficiency of all other ways for the expiation of sin is an evidence
of the holiness, righteousness and severity of God against sin, with
the unavoidable ruin of all unbelievers. Herein also consists the
great demonstration of the love, grace and mercy of God, with an
encouragement to faith, in that, when the old sacrifices neither
would nor could perfectly expiate sin, he would not suffer the
work itself to fail, but provided a way that should be infallibly
effective of it."
10. The true key to the Old Testament is in its predictions, vs.
5-7. Lay these aside, and it is a volume of wrath — a scroll writ
ten within and without, Weeping and lamentation and wo.
11. It is a blessed thought that our Lord Jesus did not act igno-
rantly, but knew all that was before him, when he undertook the
work of redemption, vs. 5-7. He was in no wise deceived as to
what he must do and suffer, if he would save us. And so nothing
took him by surprise. His tender loving heart as a man was made
unspeakably sad by many things during his abode on earth. In
deed the anticipations of his own sufferings caused him, as it were,
to suffer a thousand deaths, Luke 12 : 50. But having known all
this from eternity, and having loved his people from everlasting,
his purpose never faltered, Pr. 8:22-31; John 13:1. Owen:
"The Lord Christ had an infinite prospect of all that he was to do

4co EPISTLE TO [Ch. X, vs. 8-14.
and suffer in the world in the discharge of his office and under
taking." 12. Two schemes so wholly opposite as those of the Levitical
law and the gospel can never co-operate in human salvation, ex
cept as the first is made typical of the second — except as the latter
is regarded as the fulfilment of the types and shadows of the for
mer, vs. 8, 9. God himself has taken away the first, that he may
establish the second. So our apostle teaches. So let us rejoice
in the simplicity of the gospel. Owen: "It is the will of God,
that the church should take especial notice of this sacred truth,
that nothing can expiate or take away sin, but the blood of Christ
alone." It is a great sin and folly for those who have the means
of knowing the truth as it is in Jesus to take the simple worship
established by Jesus Christ, and out of it or in addition to it make
a gorgeous ritual and hold it forth to the people as the right way
of pleasing God.
13. God's will is mighty. There is in it more efficiency than in
all second causes united, v. 10. By it vile and guilty men are par
doned, purified and saved. His will cannot be defeated. He will
do all his pleasure. Resistance to him is like tow or stubble op
posing the devouring flame. Owen: "The sovereign will and
pleasure of God, acting itself in infinite wisdom and grace, is the
sole, supreme, original cause of the salvation of tbe church." Who
can estimate the folly and tbe guilt of attempting or even desiring
to bring about any result known to be counter to the pleasure of
the Most High ?
14. When we see Jewish priests day by day attending at the
altar, and learn it was by the command of Jehovah, we at once see
they have the best of reasons for their conduct, even though their
priestly acts saved no one, v. 11. But when we see men in soli
tude or in associations diligently pursuing courses of self-invented
and uncommanded tortures, rules or rites, which are as powerless
to secure pardon, or peace of conscience as were the calves and
kids at Jewish altars, we wonder with exceeding great wonder.
Can there be greater folly? If men have conscience of sin, the
remedy is in the blood of Jesus, not in will- worship of any kind.
15. We have the highest authority and the best reasons for im
plicitly and unconditionally relying on the glorious sacrifice and
finished righteousness of Jesus Christ, our Lord, vs. 12, 14. Cal
vin : " Christ found in himself that which might appease God, so
that he had no need of external helps." And we all may find in
him such boundless stores of grace and strength and wisdom, that
it is great wickedness to seek these things in any other. Indeed
our Lord himself has solemnly forewarned us that they who do

Ch. X, vs. 13-15.] THE HEBREWS. 401
such things shall be counted among the worst of mankind, John
10: 1. " The Lord Christ, in his ineffable love and grace, put him
self between us and our enemies." To turn away from him is to
declare our want of confidence in his skill and pity, and to declare
our belief that we can save ourselves.
16. Although every part and period of the works of re
demption require infinite resources and perfections in the. Re
deemer, yet as things look to us, by far the hardest and most im
probable things in the scheme of salvation are already done.
Every thing in salvation is wonderful, and to the redeemed will be
increasingly so for ever. But to us it is more amazing that Christ
should be incarnate and die on the cross, than that having done
and suffered so much, he should be eternally and inimitably re
warded by receiving the profoundest homage of adoring millions
redeemed by his blood, and of angels who have, from the first
discoveries of redemption, felt the liveliest interest in all that con
cerns the Son of God. And is there not reasoning very much
like this found in the scripture itself? See Rom. 5:10; 8 : 32.
17. We need not fear our foes. They are all Christ's enemies,
and he will subdue them every one, v. 13. Men who wickedly re
fuse to be the trophies of his grace, and would insult him and again
crown him with thorns, shall be dashed in pieces like a potter's
vessel. Wicked angels, who hate his person and oppose the pro
gress of his. kingdom, shall at last sincerely though reluctantly
confess that war on the Lamb is a failure. Yea, the whole powers
of wickedness shall be overthrown ; and sin, and death, and hell
shall be cast into the lake of fire. Owen : " It is the foundation
of all consolation to the church, that the Lord Christ, even now in
heaven, takes all our enemies to be his, in whose destruction he is
infinitely more concerned than we are. . . Envy not the condition
of the most proud and cruel adversaries of the church." One as
pect of Christ's bringing his foes to his footstool is specially cheer
ing fo a gracious heart— viz. : the missionary cause. It does look
as if the harvest of many populous nations was almost ripe. Old
superstitions are losing their power. Spiritual despotisms are dis
arming or disarmed. Whole nations have been converted in the
life-time of some of our old people. God's word runneth very
swiftly. Converts from heathenism are becoming earnest and suc
cessful heralds of the cross. Men are wondering and inquiring
what these things mean. The night is far spent The day is at
hand. Glory be to God. Better far is it for men to bow to the
sceptre of love than to be broken to shivers by the rod of wrath.
18. Let us follow the apostle's example, and never hesitate to
assert and maintain that the Holy Ghost is the author of scripture,
26

402 EPISTLE TO [Ch. X, vs. 15-17.
and that the sacred volume is his testimony, v. 15. If the Bible is
not the word of God, we have no guide to life and salvation. The.
controversy respecting the inspiration of the scriptures is not a
contest about a thing of nought. It involves salvation. Even if
we accept as true many things, yet do not receive them as clothed
with divine authority, they will not save our souls. So the apos
tle elsewhere teaches, 1 Thess. 2 : 12. Owen : " It is the authority
of the Holy Ghost alone, speaking to us in the scripture, where-
unto all our faith is to be resolved." We are never at liberty to
teach for doctrines the conceits, or reasonings, or commandments
of men. If we find no Thus saith the Lord for our statements, men
are not religiously obliged to receive them.
19. Verse 15 also "furnishes a very decided argument for the
divinity of the Holy Ghost; for while the apostle says it is the
Holy Ghost who speaks in Jeremiah, we find in the passage itself
that the speaker is designated Jehovah, which is the peculiar and
incommunicable name of the divine being." The Holy Ghost is
Jehovah, the self-existent, independent, eternal and unchangeable
God. -The New Testament says he is God, Acts. 5 : 3, 4, 9 ; using
the words God, Holy Ghost, and Spirit of the Lord, as convertible
terms. 20. If the importance of a doctrine may be decided by the fre
quency with which inspired men bring it to our attention, then
there is no more important truth than that of the forgiveness of
sins, v. 17. Perhaps there is no form of speech suitable to the
subject, that is not employed to teach or illustrate this doctrine so
fundamental to the hopes and to the salvation of men. Our verse
has the beautiful conception of divine obliviousness — " Their sins
and iniquities will I remember no more." Other scriptures pre
sent the following delightful variety of pleasing methods of teach
ing the same doctrine : " Blessed is he whose transgression is for
given, whose sin is covered," Ps. 32 : 1 ; "Thou hast cast all my
sins behind thy back," Isa. 38 : 17; "Thou hast cast all their sins
into the depths of the sea," Mic. 7:19; "I have blotted out as a
thick cloud thy transgression, and as a cloud thy sins,". Isa. 44 : 22;
" Who is a God like unto thee that pardoneth iniquity, and passeth
by the transgression of the remnant of his heritage ?" Mic. 7:18;
" As far as the east is from the west, so far hath he removed our
transgressions from us," Ps. 103: 12; "Pardon mine iniquity, for
it is great," Ps. 25 : 11. In this rich variety of terms and figures
inspired writers pour out their thoughts oh this delightful theme.
And all this forgiveness is an irrevocable act of God, the Judge
of all, based upon the infinite sacrifice of the Son, and applied to
the heart of the believer for the purifying of his conscience by the

Ch.X,vs. 5-7, 16-18.] THE HEBREWS. 403
Holy Ghost. Let us never betake ourselves to any other scheme
for remission than that appointed by God himself. " If all those
divine institutions in the diligent observance of them could not
take away sin, how much less can anything do so, that we can be
take ourselves unto for that end." If righteousness could be had
by man in observing any law, it would have been by the Sinaitic
covenant. 21. Salvation by the new covenant is complete and entire.
Nothing is wanting. Sanctification and justification are both
made sure to all the chosen of God, vs. 16-18. No more grace is
needed ; no more power is required ; no more sacrifice is called
for; no more atonement would be admitted. " There is no neces
sity of doing over again that which is perfected." Eternal life is
what we need, and that is the gift of God. We are poor and
wretched ; but in Christ we have unsearchable riches. Not angels
in glory, who never sinned, have a better inheritance than we, who
believe in Jesus.
22. None can require better reasons for entire devotedn.ess to
God than is presented by the whole course of the argument of this
epistle, and in particular by the glorious truths of this section. If
men are ever to be moved to that, which is holy, the appeal must
be made to them on the ground of blended authority and love.
Here we have them both. More glorious authority there is not
than we find in the Mediator, who sets aside the offerings of the
old covenant to introduce his own finished sacrifice, vs. 5-7.
Greater grace cannot be than that, which does in us and for us all
that our case demands, and does it with delight, without money
and without price. Doddridge's remarks on this part of our
chapter are just and tender: "Since the shadows are now fled
away, and the substance is come ; since the most substantial bles
sings are bestowed by the gospel ; let us celebrate the praises of
him by whom we have received them ; of him, who so cheer
fully presented himself a spotless sacrifice to God for us. In the
body which God hath prepared for him, he fulfilled all righteous
ness, and made a most perfect atonement : in that he, once for all,
made full expiation for the sins of his people, having no sins of his
own to expiate : and O ! with what grateful emotions of heart
should we commemorate his love, reflecting that when all other
sacrifices would have been vain, he should so readily cry out, Lo,
I come ; I delight to do thy will, O God." If Christ's love was
not so undeserved ; if his work was not so finished ; if his grace
was not so rich, there might be some plea for hesitancy. But there
is no more need of another sacrifice for sin than there is for another
sun to shine by day.

404 EPISTLE. [Ch. X, v. 18.
23. Of course the mass as observed in the church of Rome is
wholly counter to the teachings of this part of God's word, as
well as of many others. It is not even ' a tolerable foolery ; ' it is
truly impious. The Council of Trent pronounces the mass to be
" a, true and proper propitiatory sacrifice for sin." If it is so, of
course there is some call for it, some need for it, some use of it.
Who wants it ? Who demands it ? Not God ; for he says by
Paul, that Jesus " by one offering hath perfected forever them that
are sanctified." And in view of Christ's finished work, the Father
says of his chosen, " Their sins and iniquities will I remember no
more." Then why do we need another "true and proper pro
pitiatory sacrifice ? " Nay more, the apostle says where there is
" remission of sins and iniquities, there is no more offering for
sin." Why then go about the wicked work of pretending to do
what God says need not be done, and cannot be done. To sup
plement the merits of Christ is impossible. To pretend to do it
is blasphemy against Christ. Calvin : " When it is objected to
the Papists, that to make repeated sacrifices is superfluous, since
that is forever in force which Christ once offered, they forthwith
rejoin, that it is not another sacrifice that is made in the mass but
the same. This is their solution : but what saith the apostle on
the other hand ? He denies that a sacrifice which is offered re
peatedly, though it be the same, is efficacious or fitted for expia
tion." Moreover we should never forget, that their own render
ing of Heb. 10 : 10 is that " we are sanctified by the oblation of the
body of Jesus Christ once," and if this oblation is made once, then
not every day, or every seven days, nor every year, or every
seven years. There was never a true and proper propitiatory
sacrifice offered since Jesus suffered on the cross. So that "¦ the
repetition of the same sacrifices doth of itself demonstrate their in
sufficiency to the ends sought after."
24. Blessed Saviour ! Most lovingly and wondrously hast thou
manifested to us thy love, and pity, and power to save. Matchless
is thy name, thy person, thy condescension, thy sacrifice, thy
scheme for saving lost men. We give all to thee for time and for
eternity. Cast us not off; but take us to thy bosom in pity.

CHAPTER X.
VERSES 19-25.
APPLICATION OF THE FOREGOING DOCTRINES.
STRONG REASONINGS AND FAIR DEDUCTIONS
FROM THEM.
19 Having therefore, brethren, boldness to enter into the holiest by the
blood of Jesus,
20 By a new and living way, which he hath consecrated for us, through
the vail, that is to say, his flesh ;
2 1 And having a high priest over the house of God ;
22 Let us draw near with a true heart in full assurance of faith, having
our hearts sprinkled from an evil conscience, and our bodies washed with
pure water.
23 Let us hold fast the profession of our faith without wavering ; for he
is faithful that promised ;
24 And let us consider one another to provoke unto love and to good
works :
25 Not forsaking the assembling of ourselves together, as the manner of
some is ; but exhorting one another : and so much the more, as ye see the
day approaching.
WE have followed the apostle through his close, scriptural
and powerful argument to its close, and now come to see
the practical uses, which he makes of his doctrine.
19. Having therefore, brethren, boldness to enter into the holiest by
the blood of Jesus. The sentence is completed in subsequent verses ;
but the terms and thoughts here presented deserve separate con
sideration. Brethren, this term clearly designates not merely Paul's
kin according to the flesh, but believers in the Lord Jesus. It
unites with other parts of the epistle in showing that the apostle
had confidence in those, to whom he was writing, and a warm
Christian affection for them. Paul was indeed courteous, but he
never saluted in this style and in such a connection those, who
were the enemies of righteousness, or who were not in the judg
ment of charity lovers of Jesus Christ. Boldness, the original is a
(4<=5)

406 EPIS TLE TO [Ch. X, vs. 19, 20.
word of great importance in the New Testament. It occurs more
than thirty times, and in the dative is often rendered by an ad
verb, openly, boldly, freely, plainly. When rendered by a noun,
we have plainness, boldness, confidence. See above on Heb. 3 :
654:16. It primarily signifies free-spokenness. It is often ap
plied to fearlessness of mind, speech, or deportment. In this
epistle it uniformly expresses strong confidence, or assurance ; a
state of mind far removed from presumption, but no less free from
dismay or trepidation. When our Lord died on the cross, the
vail of the temple was rent in twain, and the holy of holies was
thus exposed to view.; and when he ascended to God he gave us
assurance that we might come into the very presence of the Most
High, even to his very throne, now a throne of grace, and with
strong assurance ask for what we need. Believers now have ad
mission into the very presence of God — into the holiest, or holy of
holies ; for there is the throne of grace. By the Levitical law
none but the high priest might enter into the holy of holies. Now
the whole church draws near to God. To go into the holy of
holies was to enter into a place made with hands, where indeed
were some emblems of the divine presence; but it was not going
into the very presence of God itself. The most holy place, like
all the rest of the tabernacle, was a shadow, a figure, and not the
very substance of good things. Nor could the high priest enter
the holiest every day, but only once in a year. Now all, who love
God and love prayer, may come into God's most gracious pre
sence any day or any hour. A part of the bondage of the Jewish
church was that her worship abounded with tokens of dread ; for
it would have cost any man but the high priest his life to enter
into the holy of holies at any time ; and it would have cost the
high priest his life to enter except at the appointed time and in
the way prescribed. But now where two or three are met to
gether in Christ's name, there is he in the midst of them, Matt.
18:20. We no longer worship by types, but we come into the
immediate and most gracious presence of God. Our worship is
as reverential as that under former dispensations, Heb. 12 : 28 ; but
in that reverence there is such an abounding of love as to banish
tormenting fear ; and so we come with boldness, or assurance.
And no wonder that we should be thus confident, because we
enter by the blood of Jesus. The blood of the paschal lamb on the
door posts rendered Israel perfectly safe when the angel was
slaying the first-born of Egypt. How much more shall the blood
of Jesus bring safety to all the souls sprinkled therewith. We
enter 20. By a new and living way, which he hath consecrated f:r us,

Ch. X., vs. 20-22.] THE HEBREWS. 407
through the vail, that is to say, his flesh. Peshito : And by a way of
life, which he hath now consecrated for us, through the veil, that is his
flesh. The way into the holy of holies was the old way. The
way to the throne of grace is always the new way. It is the way
of the new covenant and it never wears out. Bloomfield : " This
way tends to life and happiness." The way into the holy of ho
lies was the way of death to every man but the high priest, and to
him also, if he entered at forbidden times and in forbidden ways.
But the way to the throne of grace is the way of life, the way by
which the life of the soul is made sure, and it is perpetual and will
never decay nor wax old. Consecrated, the word occurs but in one
other place (Heb. 9 : 18), and is there rendered dedicated. It sig
nifies literally made anew, then duly appointed by a solemn act,
and so confirmed or dedicated. This way is through the flesh of
Christ, through his bod}' which was broken for us, as the vail of
the temple was rent from the top to the bottom at his crucifixion,
Matt. 27:51. As the rending of the vail laid open the holy of
holies,, so the rending of Christ's body opened the way into the
very presence of God for all who believe in him. Christ has for
ever consecrated this way by his own blood. To these things he
adds: 21. And having a high priest over the house of God. This high
priest is none other than Christ. The original is not high priest,
but a phrase perhaps borrowed from the Septuagint, literally, a
great priest, the greatest priest of whom we have ever heard, the
only priest who ever made a sacrifice really able to blot out sins,
or secure peace with God, or offered an intercession which was
full of virtue and dignity, and which could never fail. He is
" great in his divine nature, great in his exaltation, great in honor,
dignity and authority." He is fit to be over the house of God, which
is the church of the living God. Compare 1 Tim. 3:15; Heb. 3 :
5, 6. Such a high priest must be able to do all that is claimed for
him in this epistle or elsewhere, Heb. 7 : 25, 26. He has all power
in heaven and in earth. Of course he can do what he pleases.
Having all these advantages and encouragements,
22. Let us draw near with a true heart in full assurance of faith,
having our hearts sprinkled from an evil conscience, and our bodies
washed with pure water. Draw near, the same verb in the Greek in
some form occurs frequently in this epistle, and is everywhere else
rendered come ; " Let us come boldly ;" " Them that come unto God
by him ;" " The comers thereunto ; " Ye are come unto Mount
Zion;" Heb. 4:16; 7:25; 10: 1; 12:22. 'Coming to God, or
drawing near to God denotes all the acts of piety, by which a re
deemed soul approaches its Maker, including faith, hope, love,

408 EPISTLE TO [Ch. X, v. 22.
prayer, praise, every act of worship and of confidence. The method
of approach is with a true heart, not with a double mind, nor with
a heart and a heart, as the Hebrews expressed it, nor with a feign
ed sincerity, but feeling all we profess. We must come with sim
plicity and godly sincerity. In full assurance of faith. On full as
surance, see above Comment and Doctrinal and Practical Remarks
on Heb. 6:11. The cognate verb is rendered are most surely be
lieved, being fully persuaded, etc, Luke 1 :.i ; Rom. 4: 21 ; 14: 5.
Our apostle agrees with his brother: " Let him ask in faith, noth
ing wavering," Jas. 1 : 6. As to what faith is see above on Heb.
4:2; and below on Heb. 1 1 throughout. " Without faith it is im
possible to please God." We must believe. In particular we
must rely on the priesthood of Christ. Having our hearts sprink
led from an evil conscience. The sprinkling called for is that of the
blood of Jesus, Heb. 12 : 24; 1 Pet. 1:2. It must be on the heart,
the soul, the whole immortal nature. This only and this alone
delivers a sinner from an evil conscience. See above on Heb. 9 :
14. The blood of Jesus meets all the demands of God's law and
of man's conscience, and whenever applied it delivers us from
guilt, and makes us clean. And our bodies washed with pure water.
Whitby, Macknight, McLean, Tholuck, Lindsay and others sup
pose the reference here is to Christian Baptism. But they seem to
forget that Paul is writing to Israelites, to whom his language
wfthout such allusion would be both striking and instructive.
Gill gives the true exposition, when he says it is " not baptismal
water, but the grace of the Spirit, which is often compared to
water in scripture : the body, as well as soul, needs washing, and
renewing; internal grace influences outward actions, which adorn
religion, and without which bodies cannot be presented holy to
God. The allusion is to a custom of the Jews, who were obliged
to wash their bodies and make them clean when they prayed. So
AbenEzra observes on Gen. 35 : 2 'that every Israelite, when he
went to pray at a fixed place, was obliged to have his body pure,
and his garments pure.' So a priest might not enter into the
court for service, though clean, until he had washed himself all
over; and it is to sacerdotal acts that the reference is here." The
great prophet of the river Chebar tells us what this washing was :
" Then will I sprinkle clean water upon you, and ye shall be clean :
from all your filthiness and from all your idols will I cleanse you.
A new heart also will I give you, and a new spirit will 1 put within
you ; and I will take away the stony heart out of your flesh, and
I will give you an heart of flesh. And I will put my Spirit within
you, and cause you to walk in my statutes, and ye shall keep my
judgments and do them," Ezek. 36 : 25-27. Calvin gives the

Ch. X, v. 23.] THE HEBREWS. 409
same interpretation and adds: "The whole amounts to this, that
we are made partakers of Christ, if we come to him, being sancti
fied in body and soul." Owen takes very much the same view
and remarks : " The apostle Peter tells us that saving baptism
does not consist in washing away the filth of the body, 1 Pet. 3 :
21, therefore the expression here must be figurative and not prop
er." Many connect this clause with the next verse so as to read :
And having your bodies washed with pure water, let us hold fast
our profession, etc. This is specially true of those who make it
refer to baptism. The sense then is : And having been solemnly
baptized, let us hold fast our profession. But " the sprinkling with
blood and the washing with water were both essential" under the
law, Ex. 29:4; Lev. 14: 8; 15 : 5-12; 16:4, 14, 15, 27; 17 : 15, 16;
Num. 8:7; 19: 2-10.
23. Let us hold fast the profession of our faith without wavering ;
for he is faithful that promised. Profession, the original word oc
curs six times in the New Testament, and is rendered profession
or confession according to the preference of the translator. When
applied to the conduct of our Lord before Pilate, it is rendered
confession, 1 Tim. 6:13. The same diversity is noticed in the cog
nate verb, rendered both confess and profess. Nor is there any
important difference between a profession and a confession of one's
faith in Christ, and adherence to his cause. In either case there
is an avowal of our religious belief, an acknowledgment of the
truth. If there is any shade of difference in the use of these words
by the best writers, it is that confession is used to denote a pro
fession of Christ's truth when it is perillous to make known our
sentiments ; and a profession supposes no such peril. But even
this distinction is not uniformly maintained. Wiclif, Rheims,
Doway and Craik read confession in our verse. The word ren
dered faith is every where else rendered hope in the New Testa
ment. Peshito, Wiclif, Tyndale, Cranmer, Genevan, Rheims,
Doway, Craik, Stuart and McLean read hope in this verse. Nor
is there any good and sufficient reason for here departing from
the common rendering. Only one or two MSS. read faith. To
profess hope is, however, not different from professing faith, for
hope is the joyful expectation of the good things which faith be
lieves. Hold fast, the verb is uniformly so rendered in this epistle
and sometimes elsewhere; also > keep, retain, seize. Peshito: Let
us persevere in the profession of our hope, etc. Wiclif: And
holde we the confession of our hope bowinge to no side. With
out wavering, inflexible, not 'bending to the storm of fury beating
around us, not yielding to the pressure of worldliness or ungod
liness. The reason here urged for steadfastness is, He is faithful

410 EPIS TLE TO - [Ch. X. vs. 24, 25.
that promised. God's faithfulness is often urged by Paul, 1 Cor. 1 :
9; 10: 13 ; 2 Cor. 1 : 18; 1 Thess. 5:4:2 Tim. 2:13; nor is hum
ble trust in God's faithfulness ever disappointed. He has war
ranted us to trust in him unwaveringly by making us many, great
and precious promises, not one of which has ever failed or can ever
be broken.
24. And let us consider one another to provoke unto love and to good
works. Let us consider, a word very well rendered, sometimes be
hold, perceive, discover. See above on Heb. 3:1. It implies an.
obligation on us, 1, to think of other people as well as ourselves,
even when we ourselves are in distress ; 2, to weigh well the dis
positions, talents and characters of our brethren, making due
allowance for all their infirmities natural and moral, trying to find
out what they are best fitted for ; 3, to pray for them and encour
age them in all that is good and useful. To provoke, in .the Greek
a noun with a preposition. The noun occurs but in one other
place, where it is rendered contention, Acts 15 : 39. In Acts 17 :
16 the cognate verb is rendered1 was stirred. So we ought to stir
ourselves up to all that- is good, and to stir up our brethren to
love, or charity as the word is rendered in 1 Cor. 13 throughout;
and to good works. There are two words rendered good, as qualify
ing our works. Both are commonly rendered good, but one of
them signifies lovely, beautiful, excellent, worthy, noble. This is
the word in our verse. We must incite our brethren to all that is
lovely and excellent, by our 'example, by due encouragement, by
exhortation and, if need be, by solemn warning against wrong
habits and courses.
25. Not forsaking the assembling of ourselves together, as the man
ner of some is ; but exhorting one another : and so much the more, as
ye see the day approaching. Much difficulty often attended the as
sembling of the early Christians for joint worship. This was
true in Judea, especially after the persecution broke out. Christ,
his apostles and evangelists used the synagogues as places of
addressing their countrymen. This was not forbidden by the
rules of the synagogue, Matt. 13:54; Luke 4: 16; John 18:20;
Acts 14: 1, 17; 18:4, 26. But as the unbelieving Jews became
violent, Christians were not allowed to use the synagogues, and
were badly treated if they went to them, Acts 22 : 19. The He
brew Christians were generally poor, and contributions were
needed to prevent suffering. Of course the Christians of neces
sity met in private houses, or in places hardly suited to the con
venient meeting of many persons at once; Besides, arrests were
often made by their enemies at such meetings as they were able
to hold. In this state of case there were strong temptations to for-

Ch. X, v. 19.] THE HEBREWS. 411
sake that joint worship, wherein one might exhort, edify and en
courage another. In Judea (Jerusalem was no exception), the
social, political and commercial condition was now unhappy and
growing more so every day. The wars and rumors Of wars, of
which Christ forewarned his followers, had either begun or were
about beginning, when this epistle was written, if Scott and others
have rightly judged. Paul says, " Ye see the day approaching."
He does not mean the day of judgment, nor the day of each man's
death, for he might have urged such ideas in writing to any
church ; but he refers to that day, an emblem of the final judg
ment, when Jerusalem as a city and the civil State of the Jews
should be utterly destroyed by the Romans, according to the pre
dictions of our Lord, Matt. 24: 1-41 ; Luke 21 : 5-24. Though
Christ had not announced the precise year, yet he had said these
events should happen in that generation, and thirty years, more or
less, had already passed since the prediction had been uttered.
The language of the apostle is striking — Ye see the day approach
ing. It sounds as if the Roman eagle was already advancing. The
great mass of the Jews, too, were still stubbornly and malignantly
rejecting the gospel. This of itself was sign enough that ruin
was not far distant. It seems to be generally admitted that as
early as A.D. 65 there were great commotions and sad confusions
in the world. So that it behooved Christians every where to use
all possible means to stir up themselves and to exhort one another
in every right way to zeal and constancy. This exhortation was
shown to be necessary by the conduct of some, we know not how
many, who had forsaken the assemblies for Christian worship.
DOCTRINAL AND PRACTICAL REMARKS.
1. Doctrine is in order to godliness. A holy life is the proper
inference from gospel truths. The word therefore connects all
that went before with all that comes after, v. 19. We must ob
serve the connections of things. Thus shall we be persuaded
to righteousness.
2. There are great dignities and privileges in the gospel church,
In it believers are wonderfully endowed and enfeoffed. The most
needy are enriched ; the most guilty pardoned and accepted ; the
most timid acquire boldness, v. 19.
3. All God's people under the gospel are priests, and are ad
mitted into the holiest, even into the presence of God, v. 19.
Another apostle pronounces Christians to be a "royal priesthood."
As a servant of the Most High God Melchisedec was not person
ally so favored as are all true Christians, except that he was a

412 EPISTLE TO [Ch. X, v. 19.
type of Christ. Gerok enumerates four sacred priestly obliga
tions as resting on all Christians: " 1. Priestly approach to the
mercy-seat ; 2. The priestly sprinkling of our hearts ; 3. The
priestly holding fast to our confession of hope ; 4. The priestly
receiving of one another in love." " And what a priesthood ours
is ! it takes us not only into the holy place, where the priests of
old had access, but into the holiest of all ! . . Our faith is hindered
by no vail from going into the presence of God."
" How can it be that one so mean,
A sinner, selfish, dark, unclean,
Thus in the holiest stands !
And in that light divinely pure,
Which may no stain of sin endure,
Lifts up rejoicing hands !
Jesus : the answer thou hast given !
Thy death, thy life have opened heaven,
And all its joys to me ;
Washed in thy blood, — O wondrous grace !
I'm holy as the holy place
In which I worship thee."
How Christians are priests will come up more fully in consid
ering Heb. 13 : 15, 16.
4. The grounds of strong confidence to Christians are ample, v.
19. The high priest going into the holiest, as the law of his office
required, was no more safe from harm, than is the Christian going
into the immediate presence of God, at the divine bidding and in
the way required. Not only need we not tremble with apprehen
sion, but we may joy in God through our Lord Jesus Christ,
Rom. 5:11. We must accept and believe in the grace offered us.
Starke : " Neither doubter nor disputer can enter into the king
dom of God." The temper of a little child is more sure to gain
admission to Christ's house than the profoundest reasoning powers
ever granted to mortals.
5. The greatest masters of theology must neither disown nor
despise weaker Christians, but like Paul they must own and call
them brethren, v. 19. He had been deeply exercised with the low
state of knowledge and principle manifested by some ; but he
would not on that account cast them off. He followed his own
rule : " Him that is weak in faith receive ye, but not to doubtful
disputations," Rom. 14: 1. Want of thorough instruction in the
doctrine or discipline of the gospel can never justify either schism
or want of charity. Owen : " It is not every mistake, every error,

Ch. X, vs. 20, 21.] THE HEBREWS. 413
though it be in things of great importance, while it overthrows
not the foundation, that can divest men of a fraternal interest with
others in the heavenly calling."
6. It is a blessed truth that there is a new and living way of
access to God, v. 20. And it is an inquiry of the gravest import,
Are we walking in that way ? The Bible is clear that salvation is
provided. Does our life show that we have accepted it ? Balm
not applied will heal no one. Food not eaten will not hinder
starvation. Blessed be God, there is but one way into his gra
cious presence ; so we need not waste time in discussing which is
the better of two ways, or the best of many ways. It is death to
any sinner to come to God otherwise, John 14 : 6, 7. Compare
John 10:1; 1 Peter 3:18. Calvin: "The blood of cattle, as it
soon turned to corruption, could not long retain its freshness; but
Christ's blood which is corrupted by no taint, but flows ever pure
and florid, will not fail us even to the end of the world." Cony
beare and Howson : " We can have no real knowledge of God
but through Christ's incarnation." Much less can we hope ac
ceptably to approach to him in names so worthless as our own,
for we are all sinners before God. Nothing but the blood of Cal
vary has ever allayed " the disquietudes of an accusing conscience."
It alone and it only speaks peace to the penitent. Capel : " The
virtue of the blood poured out by Christ for us never grows old,
never loses its power." Diodati : " The blood of Christ is always
fresh and fragrant before the face of the Father, to sprinkle and
quicken us." Owen: "This way is new: 1. Because it was but
newly made and prepared. 2. Because it belongs unto the new
covenant. 3. Because it admits of no decays, but is always new
as to its efficacy and use, as in the day of it's first preparation."
Dear dying Lamb, thy precious blood
•Shall never lose its power,
Till all the ransomed church of God
Be saved to sin no more.
7. Let us never forget Christ's priesthood, v. 21. It is ever over
the whole house of God. Solomon's temple without priests and
victims, and in particular without a high priest, would have been no.
more senseless than are churches and doctrines, which retain not
the priesthood of the Lord Jesus. If he is not a priest, there is no
hope for lost men. Owen : " The Lord Christ doth peculiarly
preside over all the persons, duties and worship of believers in the
church of God."
8. By nature we are far from God ; if we remain so, we are for

414 EPIS TLE TO [Ch. X, v. 22.
ever undone. Our only safety is in drawing near to him in the way
he has appointed, v. 22. Tong:. " Men must draw near to God ;
since such a way of access and return to God is opened, it would
be the greatest ingratitude and contempt of God and of Christ,
still to keep at a distance from him. They must draw near by
conversion, and by taking hold of his covenant; they must draw
near in all holy conversation, like Enoch walking with God ; they
must draw near in humble adorations, worshipping at his foot
stool ; they must draw near in holy dependence, and in a strict ob
servation of the divine conduct towards them ; they must draw
near in conformity to God, and communion with him, living
under his blessed influence, still endeavoring to get nearer and
nearer, till they come to dwell in his presence." To be far from
God is to be far from righteousness, and hope, and salvation. If
Christ does not bring us to God, his death is as to us in vain,
1 Pet. 3 : 18.
9. In all our approaches to God there is no substitute for godly
sincerity. The heart must be enlisted and devoted, v. 22. Hypo
crisy is as fatal as avowed unbelief. The life we live must be that
of faith in the Son of God, Gal. 2 : 20. And this faith must be un
feigned. " God is a Spirit: and they that worship him must wor
ship him in spirit and in truth," John 4:24. The want of the
heart will spoil the best prayer ever offered. It proves hypocrisy.
We may be very ready to search our own hearts and see that there
be no hypocrisy or guile there. But we have no right to charge
so flagrant faults on others, except on overwhelming evidence.
We may charitably caution all against so dire a mistake, but may
not rashly accuse them.
10. Faith has every needed basis, so that it is fully justified in ban
ishing all doubt as to the certainty of what it believes, v. 22. One
may not be fully satisfied of his personal interest in the Redeemer,
but nothing is more dishonorable to God than a want of " thorough
conviction of the truth of what is revealed in scripture, or the ex
istence of a cherished disposition to doubt or question the doctrines
of the gospel." Owen : " The person and office of Christ are to
be rested in with full assurance, in all our accesses to the throne
of grace." Starke : " The faithfulness of God is above all faithful
ness." To question it is a sin. Christ's offers and God's promises
are true and faithful altogether, unchangeable and irrepealable
to the end of time.
11. No knowledge of the way of life, no zeal for the rites and
proprieties of the house of God, nor any thing else can avail for
our salvation, if the redemption that is in Christ be not applied to
us, v. 22. It was the scarlet thread in Rahab's window that saved

Ch. X, vs. 22-24.] THE HEBREWS. 415
herself and family. It was not the slaying of the paschaMamb, but
the sprinkling of its blood on the door posts, that saved the first
born of Israel from the death of the first born of Egypt. Our
hearts must be sprinkled from an evil conscience.
12. So also must our lives be made pure, v. 22. A wicked life
shows the falseness of any profession of faith. Our bodies must be
washed with pure water.
13. We ought to confess and profess Christ before men, v. 23.
The Christian religion is no secret, and we ought not to try to
make a secret of it. It is a public concernment and every man
ought to know it and its friends, as he has opportunity. If we are
ashamed of Christ, he will be ashamed of us in the last day. If we
deny him, he will very justly and certainly deny us, Mark 8 : 38 ;
Luke 9 : 26 ; 2 Tim. 2 : 12.
14. Our profession should be steadfast and unwavering, v. 23.
There is no good reason for making any other kind of profession.
If Christ is worthy of any honor, he deserves an unflinching
service. 15. He that wavers in his love to Christ and in the profession of.
his name, is on the road to apostasy, v. 23. Yet honest Christians
ought not to be driven into sore amazement by the apostasy of
some. Calvin : " When we hear that there were, even from the
apostle's time, faithless men, who departed from the church, we
ought to be less shocked and disquieted by the similar examples
of defection, which we may see in our day." Owen : " No church
order, no outward profession can secure men from apostasy." We
cannot do without the special grace of God.
16. Yet for our encouragement we need no better promises
and no better promiser than we now have, v. 23. We may surely
and safely, through grace, live and die " in hope of eternal life,
which God, who cannot lie, promised before tbe world began,"
Tit. 1 : 2. No man's faith in God is too implicit or too strong.
17. No man is at liberty to spend all his thoughts on himself;
but we are all bound to consider our neighbors and brethren, v.
24. Compare Heb. 3: 12, 13. Parry: "Let us consider one an
other how much we need each other's assistance in this difficult
work. Consider too the influence which your station, or circum
stances, or connexions in life, may give you over your relatives or
friends, your neighbors or acquaintance, or it may be over a still
wider portion of society ; and let this influence be used, with
Christian consideration and prudence, for the furtherance of the
eternal welfare of those who are members together with you of
the body of Christ." This is a duty not often well performed.
Many give counsel without well weighing the matter submitted to

416 EPISTLE. [Ch. X, vs. 24, 25.
them. Some reproofs are more like oil of vitriol than that " excel
lent oil," of which the prophet speaks. " Brotherly love will pro
duce brotherly help." Love worketh no ill to one's neighbor.
Compare Phil. 2 : 4.
18. In particular should we do all we can to incite others to love
and good works, v. 24. Every man is liable to fail and to fall.
Let his brethren keep alive in him the spirit of doing good in a
loving way, and they shall not lose their reward.
19. It is both wicked and perillous in any one to forsake the so
cial and public worship of God, v. 25. Tong : " The communion
of saints is a great help and privilege, and a good means of steadi
ness and perseverance ; hereby their hearts and hands are mutual
ly strengthened." " I had rather be a door-keeper in the house of
my God, than to dwell in the tents of wickedness ; " "I was glad
when they said unto me, let us go unto the house of the Lord,"
Ps. 84 : 10 ; 122 : 1. Calvin : " Certainly contempt of the brethren,
moroseness, envy, an undue estimate of ourselves, and other
unholy impulses witness either that our love has lost its energy or
that we have none at all." Stick to the church.
20. Let us duly regard and consider coming events whether
near at hand, or comparatively far off, v. 25. This truth is often
urged in scripture, Rom. 13: 11 ; 2 Pet. 3: 11-14. Owen: "Ap
proaching judgments ought to influence unto especial diligence in
all evangelical duties." The conduct of Daniel as he saw great
deliverances near at hand shows that we ought by special prayer
and fasting to prepare for the issues they will bring with them,
Dan. 9 : 2-27.

CHAPTER X.
VERSES 26-31.
THE SAD CONSEQUENCES OF SINNING WILFULLY.
GOD WILL SURELY AND FEARFULLY PUNISH
THE INCORRIGIBLE.
26 For if we sin wilfully after that we have received the knowledge of
the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery indignation,
which shall devour the adversaries.
28 He that despised Moses' law died without mercy under two or three
witnesses :
29 Of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God, and hath counted
the blood of the covenant, wherewith he was sanctified, an unholy thing,
and hath done despite unto the Spirit of grace ?
30 For we know him that hath said, Vengeance belongeth unto me, I will
recompense, saith the Lord. And again, The Lord shall judge his people.
31 It is a fearful thing to fall into the hands of the living God.
THE apostle further applies the great doctrines of the epistle,
particularly to the case of wilful and intelligent sinners.
26. For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins.
This verse and the next belong to a class of texts, of which it is
but common candor to admit that they are difficult of explana
tion, and still more difficult of application. We had a like pas
sage in Heb. 6 : 4-6. Without repeating what was there said, the
reader is requested to turn to it, and to examine the principles
of interpretation there considered. Let it also be observed: 1.
The more any one considers Heb. 6:4-6 and Heb. 10: 26, 27 the
more will he probably be inclined to regard the two places as
parallel in their matter and in the right interpretation of them.
2. It is pretty clear that the emphatic word in our verse is wil
fully. It means not merely voluntarily, in the sense that there
can be no act of ours for which we deserve either praise or
27 . <4I7)

418 EPISTLE TO [Ch. X, v. 26.
blame without some consent of the will. Thus Peter's will was
by terror brought to consent to deny Christ ; but none of us would
say that Peter wilfully denied his Lord. The word is found in
the New Testament but in one other place, 1 Pet. 5 : 2, where it is
rendered willingly and is expressly opposed to acting by constraint,
and is explained to be the same as acting of a ready mind. A good
man may be brought by intimidation, by deception, by ignorance,
by surprise, by the force of old habits or by the weakness of grace
to do a very sinful act ; but then he does it not of a ready mind ;
he sins not wilfully ; he knows not what he is doing, till he wakes
up and finds what folly he has wrought. Then he truly grieves
for his conduct, abhors himself, and repents in dust and ashes.
But the dog, because he is a dog, returns to his vomit. The sow,
because she is a sow, goes back to her wallowing in the mire.
And the wicked, because he is wicked, does wickedly. His heart
never did like the restraints of holiness, even after he was much
affected with religious things. Nor did he ever cease to regard
iniquity in his heart. Yet for a time he turned an eager
attention to divine things. He heard with deep emotion the
glad tidings. He saw how life was in Christ. Like Simon
Magus he asked the prayers of God's people. Like Demas he
sent salutations to the brethren. Like Saul, he wept over his
sins ; but the incorruptible seed of God was never so in him that
he could not make a trade of sin, 1 John 3:9. So when tempta
tion came, he was of a ready mind to give up the gospel and all
its hopes rather than sacrifice his darling lusts, and he sinned with
a will. Bretschneider, spontaneously; Robinson, of free will. 3.
The elements commonly regarded as essential to the unpardonable
sin, viz, malice and intelligence, are both said to belong to this
case. Malice is expressed by the word, wilfully ; and intelligence
by the phrase, after that we have received the knowledge of the
truth. 4. The context shows that it*is not backsliding but
apostasy, not a fall into sin by surprise, but a permanent renuncia
tion of the gospel that is here spoken of. 5. The phrase there re
maineth no more sacrifice for sins, seems primarily to declare, that
as God has no other remedy for human guilt but the blood of
Christ, and as these apostates have finally rejected that, their case
is hopeless. Neither in prophecy nor in any other way has God
informed us of any counsel or plan whereby the lost may be saved
but only by the merits of the Redeemer. 6. Other places beside
this show that men may and sometimes do so treat the gospel as
to prove that they count themselves, and that they are in fact and
in every sense unworthy of eternal life, Acts 13 : 46 ; 18:6; 28 : 25-
28. Not only does there not remain any other sacrifice for sin,

Ch. X, vs. 27, 28.] THE HE BRE WS.

419

27. But [there remain] a certain fearful looking for of judgment
and fiery indignation, which shall devour the adversaries. Peshito :
But the fearful judgment impendeth, and the zeal of fire that con-
sumeth the adversaries. Tyndale, Cranmer and Genevan, instead
of fiery indignation, read violent fire ; Rheims and Doway, rage ¦
of fire. Perhaps it is best in this clause instead of and to read
even, as the word is often rendered, as in Luke 12:7; Rom. 5:7;
Heb. 1 1 : 19. Certain here as often means some, not sure or un
avoidable. The word rendered looking for signifies not only ex
pectation but actual receiving. From the day that one finally
renounces the gospel, he is a doomed man. The curse comes
into his soul like water. To him every thing becomes evil. Well
is such a state called fearful. The poor apostate may be hardened
and live without apprehension ; still that makes his case the more
fearful to one, who rightly considers it. To such also remains
a fiery indignation, a jealousy of fire, a jealousy that like fire
consumes every thing before it. None can resist it. The lan
guage may be borrowed from the destruction of the cities of the
plain or from that of Korah and his company. Comparer Thess.
1:8. It shall devour the adversaries. What does this mean ?
Some have suggested that it refers to the awful judgments about
to come on the Jews, who as a nation had rejected Messiah, and
had become adversaries, or a people contrary to Christ and his
gospel, whether in Judea or elsewhere, 1 Thess. 2 : 16. This sense
is justified by history. Those adversaries did awfully perish.
Others think it points to the final overthrow of all the incor
rigible enemies of God. Prophecy says they shall all be over
thrown, and the scripture cannot be broken. It matters little
which of these interpretations be preferred. The former fore
shadows the latter. The latter implies the former. Devour,
commonly rendered eat. It expresses utter destruction, not
annihilation. 28. He that despised Moses' lazv died without mercy under two or
three witnesses. That law spoken by angels was steadfast, and
every transgression and disobedience received a just recompense
of reward, Heb. 2 : 2. The passages of the Pentateuch here re
ferred to are such as this : " The soul that c]oeth aught presumptu
ously, whether he be born in the land, or a stranger, the same re-
proacheth the Lord ; and that soul shall be cut off from among the
people. Because he hath despised the word of the Lord, and hath
broken his commandment, that soul shall utterly be cut off; his
iniquity shall be upon him," Num. 15 : 30, 31. See also many par
allel passages, particularly Deut. 13:6-10; 17:2-13; 27:15-26.
The number of witnesses is not only fixed in Deut. 17:6; but it

420 EPISTLE TO [Ch. X, vs. 28, 29.
is cited by our Lord in John 8:17, and is approved by apostolic
authority as embodying a correct principle of judging, 2 Cor. 13 :
1. The key to the right interpretation of this passage is in the
word despised, which is a good rendering of the original. All vio
lations of the law of Moses were not punished with death, but
only such as were despiteful, presumptuous, in contempt of
God's authority. Under this law great numbers were executed,
some by stoning and some by hanging. Sometimes God destroy
ed his enemies by fire from heaven, Lev. 20: 2, 27; Deut. 21 : 22,
23. Some contend however that human bodies were in Judea
hanged only after they were dead ; but this can hardly be proved.
Such was the rigor of the law under which the Israelites lived for
long centuries, and to which as a whole the Hebrews were much
attached. This law was good and just. And yet
29. Of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God, and hath counted
the blood of the covenant, wherewith he was sanctified, an unholy thing,
and hath done despite unto the Spirit of grace ? Peshito : How
much more, think ye, will he receive capital punishment, who
hath trodden upon the Son of God, and hath accounted the blood
of his covenant, by which he is sanctified, as the blood of all men,
and hath treated the Spirit of grace with contumely? Doway:
How much more, do you think, he deserveth worse punishments,
who hath trodden under foot the Son of God, and hath esteemed
the blood of the testament unclean, with which he was sanctified,
and hath offered an affront to the Spirit of grace ? The law was
good ; the gospel is transcendent!}* excellent. The one raised
Israel above surrounding nations ; the other exalts to heaven the
.people who receive it. " The law was given by Moses, but grace
and truth came by Jesus Christ." A mere man was the mediator
of one ; the God-man was the mediator of the other. One was
temporary ; the other was everlasting. One was. consecrated
by the blood of beasts; the other was dedicated with the
blood of the Son of God. The former was through human
weakness the ministration of death. The latter is through faith
the ministration of the Spirit. Of course if contempt of the for
mer was terribly punished, despite towards the latter must be far
more terribly punished. The matter is referred to men's con
sciences and conceptions — suppose ye, think ye, or account ye.
Does it not seem to you that retribution must be far more awful
in the latter than in the former case? Punishment, the Greek word
so rendered occurs no where else in the New Testament. It ex
presses the avenging of God. The sin of utterly and intelligently
.renouncing the gospel is against both the Son and the Spirit — the

Ch. X, vs. 30, 31.] THE HEBREWS. 421
Son consecrated or sanctified to his full work by his own blood,
and the Spirit as the author of grace in the heart. For the mean
ing of the word sanctified as here used see John 17: 19, and sev
eral places in this epistle. Some think that the one said to be
sanctified is the apostate, but such an interpretation is full of diffi
culties every way and should be rejected. Lightfoot, Cocceius,
Lindsay and many others regard Christ as the one who was sanc
tified. 30. For we know him that hath said. Vengeance belongeth unto me,
I zvill recompense, saith the Lord. And again, The Lord shall judge
his people. We know, that is we Hebrews, who have the oracles
of God and are acquainted with our own history, know. These
quotations are from Deut. 32 : 35, 36. The doctrine they assert is
clear. It is that God will not clear the guilty, but condignly pun
ish his incorrigible foes, and that the fact of a people being his by
profession, and so distinguished from the heathen shall not save them
from the just displeasure of God. He shall judge his people. Where
these words occur in the Pentateuch, they seem to refer to God's
defending his people from their enemies ; but they contain a pro
position universally and in every sense true. Compare 1 Pet.
4: 17-19. Seeing that Jehovah is a God of recompense,
31. It is a fearful thing to fall into the hands of the living God.
This is a sentence of unusually solemn and awful import. To fall,
a verb usually so rendered, as to fall into a pit, to fall among
thieves, to fall into reproach, into temptation or into condemna
tion. The word conveys some idea of the utter helplessness of
him who has fallen. In this case the idea grows to the very end
of the verse. This falling into the hands of the Lord is for punish
ment. And he is the living God, as in Heb. 3 : 12 ; 9: 14; 12:9.
See above on Heb. 3:12. Here comes in the whole character of
God as independent, almighty, all-wise, infinitely, eternally and
unchangeably just, and determined to put down iniquity in every
form. He will as certainly glorify his justice on his enemies, as
he will glorify his grace on his people. . He is not a dumb, sense
less idol such as the heathen worship, but able sufficiently to
avenge himself of his adversaries, and therefore " it is a fearful thing
to fall into his hands."
DOCTRINAL AND PRACTICAL REMARKS.
1. Sin is a dreadful evil. It is every-where so represented in
God's word. It is defiling to the soul and dishonoring to God.
Its heinousness arises from the fact that it is against infinite
majesty, and purity, and authority, and benevolence. No man has

422 EPISTLE TO [Ch. X. vs. 26, 27.
ever thought sin to be a greater evil than it actually is. Owen :
" It is the contempt of God and his authority in his law, that is
the gall and poison of sin." When we are disposed to think God's
punishments for sin to be too great, let us remember that he only
can gauge the depths of moral evil. We should also notice the
universal fact that slight thoughts of sin always proceed from un
worthy thoughts of God. Owen: "It is our duty diligently to
inquire into the nature of sin, lest we be overtaken by the great
offence." 2. Yet all sins are not equally heinous, but some are more ag
gravated than others. Some are against more light and knowl
edge, and are committed with more malice and daring, and more
obstinacy and wilfulness, v. 26. Peirce : " An emphasis is deserved
ly laid upon that word wilfully ; by which a wide difference is
made between the case of those who are borne down for a time,
and forced contrary to their own inclination, by the violence of
their sufferings, to disown the truth, and those who deliberately
and wilfully apostatize from Christianity." Such a distinction is
well founded and easily made. God himself admits it. All actual
sin implies some exercise of will. Whenever we consent to be led
away and enticed by temptation, we commit iniquity. But when
we cast off all restraint and work with greediness in the ways of
folly, we sin rapidly and flagrantly. We may not know which of
two men is the greater sinner before God ; but we cannot doubt
that some sins are more provoking to God than others.
, 3. All sin requires sacrifice, v. 26. Without the shedding of
blood is no remission. Bates : " God will not pardon sin without
some satisfaction." The apostle has already proved that the Jew
ish sacrifices were abolished by the coming of Christ, and that the
Lord Jesus would never make another sacrifice ; but when he
should come again, it would be without sin unto salvation ; so that
if men rejected the sacrifice of Calvary, there was none else. Pro
phecy spoke of none else. There never would be any other.
There is not, there never was but one effectual sacrifice for sin.
4. Christ's propitiatory offering rejected, there remain to sin
ners nought but ruin and despair, v. 27. Many scriptures confirm
this truth. " Neither is there salvation in any other : for there is
none other name under heaven given among men, whereby we
must be saved," Acts 4: 12. "Other foundation can no man lay
than that is laid, which is Jesus Christ," 1 Cor. 3:11. Calvin : " If
salvation be not to be looked for out of Christ, let us not marvel
that all who shall forsake him willingly are bereaved of all hope
and pardon." Moll : " He who turns the grace of God into wan
tonness has nothing further to hope from divine compassion. The

Ch. X, vs. 26-28.] THE HEB RE WS.

423

wrath of God burns as hotly as his love, and strikes no less surely
than justly." Owen : " Though there may be sometimes an ap
pearance of great severity in God's judgments against sinners, yet
when the nature of their sins, and the aggravation of them shall
be discovered, they will be manifest to have been righteous and
within due measure." As eye has not seen, nor ear heard, nor the
heart of man conceived the good things which God has prepared
for them that love him, so neither has eye seen, nor ear heard, nor
heart conceived the woeful things which God has prepared for
them that hate him. The destruction of the wicked is utter.
God's fiery indignation shall devour his adversaries.
5. In particular, does a dreadful doom await those who are
guilty of apostasy, vs. 26, 27. This sin seems to be specially re
ferred to in these verses. Macknight : " The character of God
makes the punishment of apostates certain." Nor is it possible for
us too carefully to guard against everything that may lead to that
dreadful sin. The truth on this subject, as on many others, is
often most keenly felt by those who have least occasion to be
alarmed. Many a gracious soul is much afflicted by these alarm
ing words, while the daring and self-confident are not at all moved
by them. But let him who has a tender conscience not forget
that " the sin here mentioned is a total and final apostasy, when
men with a full and fixed will and resolution despise and reject the
only Saviour ; despise and resist the Spirit, the only Sanctifier ;
and despise and renounce the Gospel, the only way of salvation,
and the words of eternal life ; and always after they have known,
owned and professed the Christian religion, and continue to do so
obstinately and maliciously." Scott : " By negligence, pride, or
carnal self-love, or by gradually yielding to the fear of man, many
professors of the gospel are left to ' sin wilfully after they have re
ceived the knowledge of the truth : ' and, though the fallen, the
weak, and the trembling should be encouraged ; yet we cannot
too awfully alarm the secure, self-confident and presumptuous:
as every deliberate sin, against light and conscience, is a step
towards the tremendous precipice described by the Apostle."
One of the Christian Fathers says: "The apostate deliberately
weighs Christ and his service against the world and its charms,
and in his heart prefers the latter."
6. We commonly marvel when we think of any one despising
Moses' Law, v. 28. The presept was so clear, the penalty was so
dreadful and imminent, and yet, cases were found where human
wickedness bore men along and led them to contemn and to defy
the Almighty. Therefore when we see men committing presump
tuous sins under the full light of the Gospel, we see nothing new

424 EPISTLE TO [Ch. X, vs. 28, 29.
under the sun. The heart of man is so corrupt that when left to
itself, neither love nor authority can constrain it.
7. In all judicial proceedings, both in Church and State, we have
a right to require abundant evidence of guilt before we condemn,
v. 28. It is a dreadful thing to condemn the innocent. Many are
wicked enough to accuse falsely, and even to swear falsely. But
it is very difficult for two or three men so to conspire in a false
accusation as that their witness shall agree together. It was so in
the trial of our Lord, Mark 14: 36. Gouge: 1. "AH punishments
are grievous ; if therefore they be unjustly inflicted, they do exceed
ingly exasperate. 2.- Capital punishments, if they be wrongfully
inflicted, are irreparable; who can restore life when once it is
taken away?" So in matters involving human character. The
utmost caution should be used, and full proof be demanded. This
whole matter is very justly and strikingly illustrated in the history
of Susannah, found among the Apocryphal Books of the Old Tes
tament. In one of his Pastoral Epistles, Paul renews the injunc
tion with great solemnity in special reference to ministers of the
Gospel, 1 Tim. 5 : 1-9. Judges and jurors are not to express their
views except as they are sustained by the law and the evidence.
8. It was a dreadful thing to die without mercy under the law
of Moses. But it is a still more dreadful punishment to fall under
the displeasure of God by slighting the Gospel, vs. 28, 29. As
some men do now judge themselves unworthy of eternal life, so
will they at last judge themselves worthy of eternal death. Out
of their own mouth, God will judge them. Dives was compelled
to remember that in his life-time he had received good things, and
Lazarus, evil things. The modes of rejecting the Gospel are very
various. Some, with an -air of politeness, say, I pray thee, have
me excused. Others bluntly proclaim, We will not have this man
to reign over us. Others again daringly cry out, His blood be
upon us and upon our children. Yet others express their scorn
and their bitter enmity by treading under foot the Son of God.
Calvin : " It is more heinous to tread under foot, than to despise."
It is the highest act of irreligion. Let men beware how they
slight the Redeemer. Hahn : " According to the greatness of his
grace, is the severity with which God visits his wrath upon the
contempt of it." Owen : " The inevitable certainty of the eternal
punishment of gospel despisers depends on the essential holi
ness and righteousness of God, as the ruler and judge of all ; " but
the certainty of such a doom is made clear to us by many awful
declarations of Scripture.
9. Christ's undertaking for our salvation is exceedingly glorious,
and his sacrifice will be matter of adoring and admiring wonder

Ch. X, vs. 29, 30.] THE HEBREWS. 425
forever and ever, v. 29. His blood was not common. It was the
precious blood of the Son of God. It is and ever shall be the sub
ject of loud and perpetual hallelujahs around the throne of God. If
God should countenance contempt towards the sacrifice of Calvary,
his moral government would be dissolved.
10. Nor can the Most High ever regard with indifference the
treatment given to his Holy Spirit, despite towards whom is the
highest kind of offence, v. 29. In the will of the Father, we find
the efficient cause of salvation ; in the work and sufferings of
Christ, we find the meritorious cause of our salvation. But by the
pow*er of the Spirit, salvation is applied to our souls ; else we
perish in our sins. Middleton : " This passage confirms the doc
trine of the personality of the Spirit, for it does not appear that
the verb rendered hath done despite can have for its object things
or qualities ; it is applicable to persons only." This remark is
sustained by Bretschneider and Robinson. Indeed it would be
very remarkable if the Bible taught that men might say what they
pleased against the Father and the Son, but if they blasphemed
one of the divine perfections, their sins should never have for
giveness. 11. It seems to be a characteristic of a great truth that it is
capable of application to a rich and often unexpected variety of
cases and circumstances. This is the case with the truths quoted
in verse 30. In Rom. 12 : 19, Paul cites the first of these for the
purpose of warning Christians never to indulge in a vindictive
spirit. Here he cites them both to show the dreadful retribution
which will surely come upon the wicked. And where they occur
in Deut. 32 : 35, 36, the reference seems to be chiefly to the defence
which a just God will surely work out for his people, and all
these points are well proven by the same words. Duncan : " This
vengeance, which is appropriated to God, is such as belongs to no
creature. Sure, vengeance, as vengeance, is not to be intrusted
to our nature. Nor is any man capable of managing, it without
exceeding the just bounds, and hurting his own soul. Wherefore
God has reserved it to himself." However heinous the offences,
or wicked or cruel the life of any man, the vengeance of God will
be enough. Right thoughts of coming retribution should make
us cry mightily to God for the averting of his wrath. Even
Christians should remember that though they are defended in the
right, they may do so very wrong that they shall not escape the
marks of the divine displeasure in this life. Of this truth we have
frequent notice in the scripture, 2 Sam. 12 : 10-14; Ps. 89 : 30-33 ;
1 Cor. 11 : 30-32. Owen : " Those properties of God, which are
the principal delight of believers, the chief object of their faith,

426 E PI STL E. [Ch. X, v. 30.
hope and trust, are an eternal spring of dread and terror unto all
impenitent sinners." Let all, who are out of Christ, tremble at
the thought of their final account. < They will fall into the hands
of the living God, not for mercy, as they might now do ; nor for
chastisement, as David did when called to choose between famine,
pestilence and war, 2 Sam. 24: 13, 14; but into his hands for con
dign punishment and awful retribution. Jehovah has all resources
necessary to make vengeance terrible, 1 Chron. 29:11, 12; Ps.
90: 11. That he will certainly inflict his wrath upon the wicked,
he has abundantly declared, Matt. 25 : 41-46 ; Mark 9 : 43-48 ;
Luke 12 : 45-48 ; 2 Thess. 1 : 7-9. Clarke : " He who lives forever
can punish forever. How dreadful to have the displeasure of an
eternal, almighty Being to rest on the soul for ever." Compare
Nahum 1 : 6.
12. As some pious souls are, through want of instruction, or by
natural inclination to melancholy, disposed to fear that they have
committed the unpardonable sin, it is proper here to state that no
sin, of the pardon of which the scripture gives an account, is the
unpardonable sin, • even though it may be greatly aggravated.
Nor is every degree of enlightenment the amount of intelligence
necessary to commit this sin. It is commonly supposed to involve
clear insight into the nature of the act done, accompanied by
malice of no ordinary kind. We may safely infer that no one has
committed this sin who loves God or honestly keeps his com
mandments, or honestly desires salvation through the blood of
Christ.

CHAPTER X.
VERSES 32-39.
PAST EXPERIENCE SHOULD MAKE THEM BOLD.
THEY MUST BE PATIENT. THE TIME IS SHORT.
THEY MUST STAND BY FAITrf, AND NOT DRAW
BACK.
32 But call to remembrance the former days, in which, after ye were
illuminated, ye endured a great fight of afflictions ;
33 Partly, whilst ye were made a gazing-stock both by reproaches ' and
afflictions ; and partly, whilst ye became companions of them that were so
used. 34 For ye had compassion of me in my bonds, and took joyfully the
spoiling of your goods, knowing in yourselves that ye have in heaven a
better and an enduring substance.
35 Cast not away therefore your confidence, which hath great recom
pense of reward.
36 For ye have need of patience, that, after ye have done the will of
God, ye might' receive the promise.
37 For. yet a little while, and he that shall come will come, and will not
tarry. 38 Now the just shall live by faith : but if any man draw back, my
soul shall have no pleasure in him.
39 But we are not of them who draw back unto perdition ; but of them
that believe to the saving of the soul.
THE apostle proceeds to apply to practical use the great doc
trines of this epistle in several additional particulars.
32. But call to remembrance the former days, in which, after
ye were illuminated, ye endured a great fight of afflictions. To what
former days the apostle refers is not certain. Perhaps he is calling
attention to nearly the whole history of Hebrew Christians up to
this time. 1. There were for many years many poor saints at
Jerusalem. Compare Rom. 15 : 26 ; Gal. 2 : 10. Poverty is a great
trial, especially such deep poverty as many seemed to endure.
(427)

428 EPISTLE TO [Ch. X, vs. 32,-33.
2. All Christian Hebrews now knew that the great catastrophe
of their city and nation was at hand. 3. But probably the
apostle chiefly refers to the dreadful persecutions which had
raged in Judea and elsewhere against Christian Jews. We
read of such revolting work in Acts 4, 5, 6, 7, 8, 9, and onward.
" And at that time there was a great persecution against the
church which was at Jerusalem ; and they were all scattered
abroad throughout the regions of Judea and Samaria, except the
apostles," Acts 8 : 1. Subsequently there was a very fierce perse
cution on the occasion of Paul's last visit to the holy city, Acts 21 :
20 and onward. There were not a few of these furious onsets
against the church, as Paul elsewhere teaches : " For ye, brethren,
became followers of the churches of God which in Judea are in
Christ Jesus : for ye also have suffered like things of your own
countrymen, even as they have of the Jews," etc, 1 Thess. 2 :
14-16. They had had a great fight or combat of afflictions. The
apostle would have them call to remembrance these times, not for
the purpose of making them sad, but that they might not forget
that in the darkest days God's grace and Spirit are all-sufficient.
Why should they fear or be inconstant ? The wicked had done
their worst on Stephen and many such holy men, and prevailed
not at all. A martyr's crown, or a confessor's glory had been won
by every steadfast soul. Yea these living Hebrew Christians had
since their illumination in divine things, both seen and felt how
utterly powerless were men, who fought against God. Afflictions,
even a great conflict of them, may befall good men ; but if they
will cleave to God and hold fast a good conscience, the storm will
prove harmless. Illuminated, rendered enlightened in Heb. 6 : 4.
How they had been tried he next states :
33. Partly, whilst ye were made a gazing-stock both by reproaches
and afflictions ; and partly, whilst ye became companions of them
that were so used. Made a gazing-stock, or spectacle, very well
rendered. Tyndale, Cranmer and Genevan : While all men won
dered and gazed at you for the shame and tribulation that was
done unto you. The taunts, and gibes, and sneers, and derisions,
and " cruel mockings " of persecutors are too well known to re
quire a long detail. Both sacred and profane writers tell us how
fond the ancients were of gathering in places of popular assemblies
on occasion of any excitement. Thus says Luke, " And the whole
city was filled with confusion : and having caught Gaius and Aris-
tarchus, men of Macedonia, Paul's companions in travel, they
rushed with one accord into the theatre," Acts 19:29. In our
verse we have a verb cognate to the noun rendered theatre. The
ancient theatres were used for other purposes than dramatic ex-

Ch. X, vs. 34, 35.] THE HEB RE WS.

429

hibitions. Other shows were there seen. But in our verse the
allusion to the theatre is clearly figurative. The trials, to which
they had been subjected, were not only those which fell directly
on themselves, but also such as came on their friends and breth
ren, and thus awakened their tender sympathies and painful,
anxieties. How tenderly and thoughtfully they had acted to
wards their suffering brethren, he next states :
34. For ye had compassion of me in my bonds, and took joyfully the
spoiling of your goods, knowing in yourselves that ye have in heaven a
better and an enduring substance. Peshito reads the first clause
thus: And ye were grieved for those who were imprisoned.
Some others read those in bonds. But the weight of authority is
in favor of the common rendering. The thing commended in
them is the same in either case. The clause expresses sympathy
with the persecuted people, of God. Many acts of violence and
injustice in matters of property are always committed in times of
persecution. Wiclif: And ye resceyueden with ioie the robbynge
of youre goodis. Spoiling, elsewhere rendered ravening, extor
tion. Here it clearly expresses acts of wrong and violence touch
ing property, by pillage reducing the thrifty and even the affluent
to poverty. There has never been a persecution in the form of
law, that left the rights of property uninvaded. Commonly they
are early assailed. They are a prize very highly esteemed by
men of the world. With men, who lightly esteem moral prin
ciple, the pocket nerve is often very sensitive. The pleas of
persecutors are that their victims have no rights ; that if any
thing can turn men aside from an avowal of their principles, it
will be the prospect of poverty ; and that such confiscations will
mightily deter others. As long as men are carnal, considera
tions drawn from riches and poverty have a mighty influence.
But the regenerate have a principle, faith, which gives them
the victory over the world. Faith assures them that there is a
better world than this is or ever was, and causes them to know
that they have in heaven a better and an enduring substance, some
thing which perishes not in the using, something which moth, and
rust, and thieves, and the last conflagration itself cannot take
away. ' See Matt. 6:19-34. The knowledge, which the saints
have of good things to come, is not unwarranted. The scriptures
declare it is prepared for all that love God. The existence of love
is proven by a holy life in all regenerate men.
. 35. Cast not away therefore your confidence, which hath great rec
ompense ofrezvard. Cast away, there is no better rendering. Wiclif:
Therefor nyle ye lese youre trist. On the word rendered confi
dence see above on Heb. 3 : 6 where it is rendered as here, and on

430 EPIS TLE TO [Ch. X, vs. 36, 37.
Heb. 10 : 19 where it is rendered boldness. The word rendered
recompense of reward is the same so rendered in Heb. 2 : 2, on which
see above. It. occurs also below in Heb. 11 : 26. The exhortation
of this verse is an inference, especially from the three verses next
preceding. Such experience as they had had should not be lost
on them. He adds :
36. For ye have need of patience, that, after ye have done the will of
God, ye might receive the promise. Patience, meaning meek endur
ance, is always necessary to the believer in this life. It is pecu
liarly so in times of persecution. The same word is found in Heb.
12 : 1 where the very figure employed shows what is meant by the
term. The cognate verb we found in Heb. 10:32, rendered en
dured. The will of God here spoken of is not any particular duty,
but the whole will of God made known by his word and provi
dence. The rendering of Peshito is : For ye have need of patience,
that ye may do the pleasure of God, and may receive the promise.
Wiclif: For paciens is needful to you: that ye don the wille of
God, and bryngen agen the biheest. To receive the promise here,
as in some other parts of this epistle, means to experience the ful
filment of the divine engagement. See Heb. 6:15; 9:15; 11 : 13,
39. He that endures to the end shall be saved. Well might the
Christians be quiet and meek and firm :
37. For yet a little zvhile, and he that shall come will come, and will not
tarry. Peshito : Because, yet a little — and it is a very little time,
when he that cometh, will come, and will not delay ; Tyndale,
Cranmer and Genevan, For yet a very lytell whyle, etc. ; Rhiems:
For yet a little and a very little ; Robinson thinks the duplication in
the Greek is like our English, a very very little while. Some have
regarded these words as a quotation from Hab. 2 : 3. They
resemble those of the prophet, but they are not a translation from
the Hebrew, nor an exact quotation from the Septuagint. Yet
those words of the prophet were doubtless in the apostle's mind,
as is shown both by the resemblance between the passages and by
the quotation actually made in the next verse. He that shall come
was to the ancient church one of the titles of Messiah. Paul uses
it here as still a fit designation of the Lord ; but in a different
sense. To the ancient church the prominent thought of Messiah's
coming, was his incarnation. That had taken place about sixty
years before this epistle was written. Another coming of Christ is
his coming to the last judgment; but Paul himself carefully
warned the churches that this grand and awful event was not to
take place in a little while, 2 Thess. 2 : 2, 3. Once or twice the com
ing of Christ seems to point to the day of one's death. But the com
ing of Christ here referred to is doubtless his coming to destroy the

Ch. X, v. 38.] THE HEBREWS. 431
Holy City and the Jewish State. This event, the most terrible
recorded in the annals of this world, is often called Christ's com
ing, and was fully predicted in the twenty-fifth chapter of Matthew —
a prophecy well known to the primitive church, and especially to
Hebrew Christians, and alluded to more than once in this epistle.
Compare also James 5 •: 7, 8 ; 1 Pet. 4:7. In this great catastro
phe prophecy warranted Christians to expect full deliverance,
Luke 21 : 18-22, 28. The Lord had said that these awful scenes
should be witnessed during the life-time of some, who heard him,
Luke 21 : 32. About 30 years had passed from the utterance of the
prediction of our Lord till the writing of this epistle. So that in
fact the release of Hebrew Christians from the hands of their cruel
countrymen must necessarily be near at hand, and so it was. Very
soon after this writing Jerusalem was laid on heaps, all the Chris
tians having escaped the ruin and the misery, which befell their
hardened and persecuting countrymen.
38. Now the just shall live by faith : but if any man draw back,
my soul shall have no pleasure in him. The first clause of this verse
is by our apostle thrice quoted from Hab. 2 : 4 — first in Rom. 1 : 17 ;
next in Gal. 3:11; and then in our verse. As to the various punc
tuations and collocations of these words, see the author's Commen
tary on Romans 1:17. In Romans and Galatians they seem to be
cited for precisely the same purpose, and are perhaps best read; The
just by faith, shall live. In this verse it may best give the sense
to read, The just by faith shall live. But the words contain great
truths, punctuate and emphasize them as you may, such as 1, even
among men some are just, righteous, justified ; 2, all the righteous
are justified by faith, not by works ; 3, all who are righteous shall
live and not die the second death. 4. The life the righteous now
live is by faith, faith in the Son of God. True faith has great pow
er to sustain the soul and give good cheer in the darkest days of
adversity and persecution. The second clause of our verse reads,
But if any man draw back, my soul shall have no pleasure in him.
Pococke reads, If he faint ; Burkitt, If he sneak and slink away ;
Clarke, If he slink away and hide ; Conybeare and Howson, If he
flinch. These words are the Septuagint rendering of the first clause
of Hab. 2:4. It no doubt gives the substance of the import of the
original, but is so far different from it, that one suspects that a dif
ferent Hebrew text must have been before the authors of the Sep
tuagint version. The words seem to be used by the author of this
epistle very much as Paul uses Ps. 4:4 in Eph. 4:26. See the
author's "Studies in the Book of Psalms." The Septuagint
version was known to the Hebrews. Its rendering of this clause
was quite pertinent to Paul's present object, and as such he adduces

432 EPIS TLE TO [Ch. X, v. 39.
these words, probably not as a formal citation, nor as a proof of
any position taken by him. It is noticeable that Paul gives the two
clauses in an order the reverse of that, in which they occur in the
Septuagint. There seems to be no special significance in this,
though some have thought that there was. Each clause presents
a great and distinct truth precisely suited to the apostle's main
design. 39. But we are not of them; who draw- back unto perdition ; but of
them that believe to the saving of the soul. The rendering of this
verse, though not literal, gives the meaning in idiomatic English,
and so is to be accepted. Paul indulged no uncharitable senti-
' ments. Those to whom he was writing had given proof of their
love to Christ. This was known to the apostle, and he enrols
them with himself and says : We are not of the apostasy, but
we are of faith. Perdition, often rendered as here, also destruc
tion, and sometimes damnation. It points to the utter ruin of all
good hopes for eternity, the undoing of one's soul for ever. But
we are of them that believe to the saving of the soul. Good men ab
hor uncharitableness. It gives them great pain to suspect the
sincerity of the religious profession of any one, and great pleasure
to be persuaded of its ingenuousness. We have many like sam
ples of apostolic candor and kindness. Elsewhere in this epistle
we have a beautiful instance of the apostle's readiness to act con
fidingly towards consistent members of the church, Heb. 6 : 9.
The same appears often. See Rom. 1 : 8 ; 1 Cor. 1:4; Phil. 1 : 3-5.
DOCTRINAL AND PRACTICAL REMARKS.
1. Trials may confidently be expected by all God's people, v.
32. Burkitt: "The wisdom of God ofttimes permits and suffers
persons, at their first conversion, to fall into manifold trials and
temptations : carnal relations now first scoff, then frown, and at
last cast off. The world hates them, marks them out for persecu
tion, loads them with calumny and slander." So it has always
been. The Cainish spirit did not leave the world when the first
murderer died. So it always will be till the wolf shall dwell
with the lamb, and the leopard shall lie down with the kid ; and
the calf and the young lion and the fatling together.
2. No small part of spiritual wisdom consists in making a right
use of past trials, v. 32. Some soon forget through what straits
God has led them, and so show their want of wisdom. Others
keep them long in remembrance, and are humbled by them, and
are also made confident in God. Owen: "A wise management
of former experiences is a great direction and encouragement

Ch. X, vs. 32, 33.] THE HEBRE WS.

433

unto future obedience." Samuel set up a stone to call to mind the
past goodness of God, naming it " Ebenezer, saying, Hitherto hath
the Lord helped us," 1 Sam. 7: 12. More than once the Psalmist
tells us how he used his past trials : " Thou hast delivered my
soul from death; wilt thou not deliver my feet from falling;"
"Thou hast been my help; leave me not, neither forsake me, O
God of my salvation ;" " Thou, which hast showed me great and
sore troubles, shalt quicken me again, and shalt bring me up again
from the depths of the earth," Ps. 27 : 9 ; 56 : 13 ; 71 : 20: " Afflic
tions either strengthen or shake our faith. A storm of sorrow,
like a storm in nature, sometimes does good, and sometimes does
harm ; it may be either a purifying or a destructive blast." Noth
ing but divine grace makes trials real and lasting blessings. Cal
vin : "We should not, after a few years, as soldiers that have
served their time, solicit a discharge ; but we should follow up
our service, even to the end." Heubner: " The longer we prac
tise, the easier becomes the conflict."
3. Our natural state is one of great darkness and spiritual blind
ness, v. 32. Unless we are enlightened from above, we will go
from error to error, and commit folly after folly. The very light
that is in fallen men is darkness, until God, by his word and Spirit,
lifts the. veil from off the heart.
4. The day of our first illumination into the mystery of God
and of Christ should not be soon or easily forgotten, but should:
often be called to remembrance, v. 32.
5. Every trial is grievous, but some are much more so than
others. Sometimes it is a single trial, a slight disappointment.
Then again we have a great fight of afflictions, v. 32. God's peo
ple are afflicted in body, or in reputation, or in their worldly
estate, or in their friends, or in their minds ; and sometimes all of
these come upon them at once ; and the combat becomes fearful.
All the trials of God's people are heightened if man has a hand
in them. It is so hard for us to remember that the wicked are
simply God's sword, or the staff in his hand. Clarke : " To suffer
such persecution patiently was great ; to endure it without a mur
mur was greater; to rejoice in it was greatest of all."
6. If any think that flesh and blood is in no danger of being
overcome by taunts and derisions, by pillage and persecution, he
is entirely mistaken, v. 33. Duncan: "Reproach is a very heavy
trial to a generous mind. The Psalmist, in the person of our Lord,
Ps. 69 : 20, says, ' Reproach hath broken my heart.' And false, ac
cusations were the common lot of all Christians." Whoever has,
by experience, felt the power of such trials knows that they are no
trifles. 28

434 EPIS TLE TO [Ch. X, vs. 32-34.
7. But grace is stronger than all trials, vs. 32, 33. God can
strengthen his suffering people with all might in the inner man, to
all patience and long-suffering, and that with joyfulness, Col. 1 : 11.
8. It requires grace to enable us to make common cause with
those who are persecuted' and reviled, vs. 33, 34. To do so is a
noble trait in any character. So Paul thought : " The Lord give
mercy unto the house of Onesiphorus ; for he oft refreshed me,
and was not ashamed of my chain : but, when he was in Rome, he
sought me out very diligently, and found me. The Lord grant
unto him that he may find mercy of the Lord in that day ; and in
how many things he ministered unto me at Ephesus, thou know-
est very well," 2 Tim. 1 : 16-18. Let us be firm and steadfast, do
our duty, stand in our lot and leave our good name, our honor,
our estate and our life in the hands of him, who knows far better
than we do, what is most for our spiritual.and eternal good. Lind
say : " Persecutors are ever ready to turn upon those who show
any kindness to their victims, and to deal out to them the same
measure as to their first victims ; so that the task of ministering to
the imprisoned is very properly ranked by the apostle as one of
the Christian's conflicts."
9. Wealth is in itself a good thing, yet very liable to be abused
and to become a source of temptation ; but if we find that we must
part with property or a good conscience, let us not hesitate to
despise all earthly possessions, v. 34. Lindsay : " Temporal bless
ings are to be received with gratitude, and enjoyed without abuse ;
but they are ever to be held as of unspeakably inferior value to
the prosperity of the soul. They are to be sacrificed without a
a scruple, when they can only be retained through some compro
mise of principle." The Marquis of Vico was right when he said
concerning his vast confiscated estates : " Their gold and silver
perish with them, who count all the wealth of the world worth one
hour's communion with Christ."
10. Comparative contempt of things which perish in the using
is wise , and will be fully justified in the day of judgment. By
faith God's people now know this, v. 34. The enduring substance
" will outlive time and run parallel with eternity. . . This will
make rich amends for all they can lose and suffer here. In heaven
they shall have a better life, a better estate, better liberty, better
society, better hearts, better work, and everything better." Pat
terson : " By the promises of God, by the sacrifice of Jesus, by
the consciousness of faith, and by the influence of the quickening,
enlightening and sanctifying Spirit of the Lord, the Hebrew Chris
tians were led to apprehend the fact and to entertain the confi
dence that this great and eternal substance was their own." Such

Ch. X, vs. 35, 36.] THE HEBREWS. 435
persuasions are not fanciful. They are inspired by the Holy
Ghost. God has great riches, inestimable goods, invaluable pos
sessions in reserve for his people. Paul never ' reckoned without
his host,' yet he says : " I reckon that the sufferings of this pres
ent time are not worthy to be compared with the glory which shall
be revealed in us ;" "Our light affliction, which is but for a mo
ment, worketh for us a far more exceeding and eternal weight of
glory," Rom. 8: 18; 2 Cor. 4: 17. Heaven "is better in itself
than any treasure of this world. It is perfectly adapted to the
wants of our immortal nature. It is what infinite wisdom has ap
pointed as the means of ministering to our felicity. It will per
fectly satisfy every longing of our glorified spirits. Heaven is
prepared for the saints, and the discipline of this life is preparing
the saints for heaven." God himself, God in Christ, is the exceed
ing great reward of all who put their trust iu him, Gen. 15:1.
11. Cowardice is bad, very bad. It is contrary to Scripture, v.
35. It is foolish. " Nothing is so rash as fear." It casts away
the best things and lays fast hold of the poorest things. A good
writer says, " Nothing but cowardice has ever lost to the Christian
the victory." Job was as wise as he was pious when he said,
" Though he slay me, I will trust him." Luther showed no more
courage at Worms than was consistent with consummate forecast.
O how many foolish suggestions and carnal fears and frightful
objects Satan presents to the suffering people of God. If they
are not vanquished, it must be because they conquer by the power
of God, teaching us that ' on moments hangs the blessedness of
eternity.' 12. It is a great honor to have stood firm in the midst of perils
and persecutions, v. 35. This will appear more and more the far
ther we advance in grace and glory. Duncan : " It doth not be
come the greatness and goodness of God to call his people to
sufferings for his name and cause, and not propose unto them
and provid« for them what is infinitely better than all they are
called to lose." He who shall at last be honored to hear the
plaudit, Well done, good and faithful servant — will say that his
greatest sacrifices in the cause of the Redeemer were the wisest
acts of his earthly life.
13. But all this is not apparent to flesh and blood. It will ap
pear by and by ; so that God's people have need of patience, v. 36.
They have need of ' long patience,' even the patience of hope. It
is only by faith and patience that we can inherit the promises.
Nothing but God's word has ever yet taught men that it is better,
if the Lord so wills it, to suffer for good than for evil conduct, and
so to bear with meekness wanton wrongs, 1 Pet. 3 : 17. Duncan:

436 E*PISTLE TO [Ch. X, vs. 35-38.
" Patience is that grace by which the Christian bears the evils he
meets with with quietness and some kind of delight, without fret
ting and repining at God, or giving way to despondency." Gouge :
" They who have attained to some patience have need of more."
Patience is not only useful, and in a sense needful, but it is abso
lutely necessary to the full and ultimate success of the Christian
combat Owen : " He, that would abide faithful in difficult seas
ons, must fortify his soul with an unconquerable patience." Hed-
inger : " Impatience destroys all the fruit of the cross." Nothing
is more opposed to patience than repining, murmuring, fretting
and quarrelling with the dispensations of the Almighty.
14. When one said to the pious Hooker, " You are going to
receive a great reward," he replied, " I am going to receive great
mercy." To him the word reward seems to have conveyed the idea
of reward of debt only. His correction was doubtless called for by
the state of his own, mind. But there are rewards of grace, not a
whit less glorious than rewards of debt. All these are built upon
the unmerited kindness and promise of God, vs. 35, 36. They are
conferred solely for Christ's sake, Rom. 11:35; Col. 3 24. Owen :
" In the times of suffering and in the approaches of them, it is the
duty of believers to look on the glory of heaven under the notion
of a refreshing, all-sufficient reward."
15. We ought constantly to remember, ourselves, and to remind
our brethren that the time is short, v. 37. This is specially needful on
two classes of occasions very different from each other : first, when
we are in danger of being led astray by prosperity ; secondly,
when we are in peril of undue depression from afflictions. The
latter only is here mentioned, but both of them are stated by the
apostle in 1 Cor. 7: 29-31. Often deliverance is nearest at hand
when least expected. The darkest hour is just before day. And
God has so arranged the affairs of his church that there always
has been, and to the end of the world, there always will be, a
coming of Christ before his people — a coming to which they may
look with holy confidence and joy. But let them take heed that
they abuse not the doctrine to vagaries, nor, on the other hand,
forget it, Luke 2 1 : 34-36. For every coming of Christ there has
been and is a fixed time., Nothing can postpone it. It will not
tarry, Hab. 2 =.3.
16. There is no getting on in the Christian life without faith, v.
38. At this verse begins really the great subject of the next chap
ter, whicn is throughout an explanation of the nature and power
of this grace. " We walk by faith, not by sight ;" " The life
which I now live, I live by the faith of the Son of God, who loved
me and gave himself for me," 2 Cor. 5:7; Gal. 2 : 20. Nor is it

Ch. X, v. 38.] THE HEBREWS. 417
possible for us to please God, or to be pleased with God except
by a living faith in God's word and perfection 3.
17. Every thing taught us respecting the nature and effects of
apostasy represents it to us as a very dreadful sin, v. 38. The force
of the Greek word rendered drawback is such as to warn us against
every step and degree of declension from God. Actual and utter
renouncing of Christ and his salvation commonly begins far back
of that dreadful act of presumption, even in slighting some known
duty, or proudly rejecting some wholesome truth, or refusing
cheerful submission to the will of God in some painful providence.
But however brought about actual and final apostasy cuts off all
hope for eternity. No man was ever too watchful. No man ever
too carefully kept his own heart. " Man knoweth the beginnings
of sin, but who can tell the bounds thereof? " said the wretched
Spira. Burkitt: "Backsliders from the gospel are in a peculiar
manner the abhorrency of the soul of God."
18. Are truly regenerate souls ever left so far to fall away from
God as finally to perish ? is a question that has much divided the
Christian world since the days of James Arminius. It is often
discussed ignorantly and with unbecoming vehemence. All
agree that if God utterly takes away his Holy Spirit from any one
and leaves him wholly to himself, he is a ruined man. But will
God so forsake his dear child ? The Bible clearly reveals these
things: 1. God has chosen his people in Christ before the founda
tion of the world, and predestinated them to the adoption of
children by Jesus Christ to himself, according to the good pleas
ure of his will, to the praise of the glory of his grace, Eph. 1 =4-6.
Now if God's grace cannot save them, where is its power? And
if his will can be crossed and defeated here, why not in all cases?
And if his choice and purpose are not sovereign, what is ? 2. God
promised to his Son a great and glorious reward consisting of
souls redeemed by his blood, if he woidd humble himself and
bring in everlasting righteousness. So Christ himself often speaks
of persons given him by his Father, John 6 : 37, 39 ; 10 : 27-29 ; 17 :
12; 18:9. Now if any soul given to Christ shall perish, he will
surely lose a portion of his reward. But he himself says he shall
lose nothing. 3. Redemption by blood has been wrought out.
This was less to be expected than the application of it to the
chosen people of God, and yet it was done. Much more then
shall it be effectually applied. So Paul reasons : " He that spared
not his own Son but delivered him up for us all, how shall he not
with him also freely give us all things?" Rom. 8: 32. Moreover,
4, God has effectually called, renewed, justified and accepted all
believers, Rom. 5:1; 8 : 1 ; 1 Cor. 6 : 1 1 ; Eph. 1 : 6 ; 2 Tim. 1 : 9.

438 EPISTLE.- [Ch. X, v. 39.
Why should he now cast them off? 5. All saints are kept by the
power of God, not by their own power, through faith unto salva
tion, John 10:27-29; 1 Pet. 1:3-5. Can omnipotence be over
come or fail in its undertakings? 6. The scriptures say, that
God's people shall not come short of heaven : " They shall never
perish," John 10: 28 ; that Christ's grace is sufficient for them in
their sharpest conflicts, 2 Cor. 12 : 9; that nothing in the universe
can separate them from the love of God, Rom. 8 : 38, 39 ; that the
incorruptible seed of God is in them, and preserves them from
such courses as would bring ruin on them, 1 John 3:9; that the
intercession of Christ never fails and is offered for his people,
John 11:42; Luke 22 : 31, 32 ; and that he who has begun a good
work in the hearts of God's people will perform it to the last
day, Phil. 1 : 6. 0n the other hand the passages of scripture,
which are by some regarded as teaching the opposite doctrine are
such as are entirely consistent with the doctrine of the final per
severance of all saints in holiness to the end. They are chiefly,
1. Such as call on good men to hold on their way, and not tire,
nor faint, Matt. 10: 22 ; Rev. 2 : 10; and the like. 2. Such as show
that the proper means of perseverance must be used, and by
good men are used, as Rom. 8:13; 1 Cor. 9:27; Col. 3:5; 2
Tim. 2 : 5, and many more. 3. Such as state supposititious cases, as
these, " If we deny him, he also will deny us ; if we believe not,
yet he abideth faithful," 2 Tim. 2: 12, 13, etc.
19. Dreadful as is the thought, there is such a thing as per
dition, v. 39. It is not right to deny this, nor mince it, nor keep
it out of view. Destruction awaits the incorrigible sinner.
Damnation will surely follow a death without hope, without re
pentance, without Christ Tong : " Professors may go a great
way, and after all draw back ; and that drawing back from God
is drawing on to perdition : the further we depart from God, the
nearer we approach to ruin." Doddridge: "The divine abhor
rence will be proportionable to our violated engagements, and
dishonored profession."
20. There is salvation, the saving of the soul, v. 39. Glory be
to God for the thing and for the certainty of it. True faith em
braces, applies and holds fast the blood which atones, the righteous
ness which clothes, and the intercession which saves the soul of
all who hate sin and love Christ Jesus.
21. Let us hope and speak as well of others as truth, and charity
will permit, v. 39. Let us put the best possible construction on
all the actions, words and motives of our fellow-men and espe
cially of our fellow-Christians. Gouge : " They who stand are not
to be suspected to draw back."

CHAPTER XL
VERSES 1-16.
THE NATURE AND POWER OF FAITH. EXAMPLES.
Now faith is the substance of things hoped for, the evidence of things
not seen.
2 For by it the elders obtained a good report.
3 Through faith we understand that the worlds were framed by the word
of God, so that things which are seen were not made of things which do
appear. 4 By faith Abel offered unto God a more excellent sacrifice than Cain,
by which he obtained witness that he was righteous, God testifying of his
gifts : and by it he being dead yet speaketh.
5 By faith Enoch was translated that he should not see death ; and was
not found, because God had translated him : for before his translation he
had this testimony, that he pleased God.
6 But without faith it is impossible to please him : for he that cometh to
God must believe that he is, and that he is a rewarder of them that dili
gently seek him.
7 By faith Noah, being warned of God of things not seen as yet, moved
with fear, prepared an ark to the saving of his house ; ' by the which he con
demned the world, and became heir of the righteousness which is by faith.
8 By faith Abraham, when he was called to go out into a place which he
should after receive for an inheritance, obeyed; and he went out, not know
ing whither he went.
9 By faith he sojourned in the land of promise, as in a strange country,
dwelling in tabernacles with Isaac and Jacob, the heirs with him of the
same promise ;
10 For he looked for a city which hath foundations, whose builder and
maker is God.
1 1 Through faith also Sarah herself received strength to conceive seed,
and was delivered of a child when she was past age, because she judged
him faithful who had promised.
12 Therefore sprang there even of one, and him as good as dead, so many
as the stars of the sky in multitude, and as the sand which is by the sea
shore innumerable.
13 These all died in .faith, not having received the promises, but having
(439)

440 EPISTLE TO [Ch. XI, v. I.
seen them afar off, and were persuaded of them, and embraced them, and
confessed that they were strangers and pilgrims on the earth.
14 For they that say such things declare plainly that they seek a country.
15 And truly, if they had been mindful of that country from whence they
came out, they might have had opportunity to have returned.
16 But now they desire a better country, that is, a heavenly: wherefore
God is not ashamed to be called their God : for he hath prepared for them
a city.
IN the preceding chapter the apostle had introduced faith as a
great element in the salvation and triumph of the children of
God, giving them the spirit of endurance. He now goes into
the subject at considerable length, illustrating his views by numer
ous examples.
1 . Now faith is the substance of things hoped for, the evidence of
things not seen. Peshito: Now faith is the persuasion of things
that are in hope, as if they were in act ; and the manifestness of
the things not seen. Wiclif: Butfeith is the substaunce of thingis
that ben to be hoped, and an argument of thingis not aperynge.
Tyndale and Cranmer: Fayth is a sure confidence of thynges
which are hoped for, and a certayntie of thynges which are not
sene. Genevan : Fayth is that, which causeth those things to ap-
peare in deed which are hoped for, and sheweth evidently the
thinges which are not sene. Rheims : And faith is the substance
of things to be hoped for, the argument of things not ap
pearing. Doway : Now faith is the substance of things hoped
for, the conviction of things that appear not. Stuart : Now
faith is confidence in respect of things hoped for [and] con
vincing evidence of things not seen. Luther thinks the word ren
dered substance means certain confidence. It is elsewhere ren
dered confidence, 2 Cor. 11 : 17; Heb. 3: 14. The margin reads
ground or confidence. The word rendered evidence means con
vincing proof, conviction, or persuasion ; that is, not evidence in
the abstract, but evidence apprehended. It may be best here to
state 1. that our verse does not contain a formal definition of faith,
but only such an account of it as falls in with the main scope of
the apostle. He is aiming to show his Hebrews that faith is a
solid foundation for strong confidence in the darkest times. His
account of it in this verse fairly gains that point and there he stops.
Erasmus : " It is rather an encomium than a definition of faith."
Calvin : " They are wide of the truth, who think a full definition
of faith is here given." 2. Of course it is not a full definition of
saving faith in the Redeemer. Nor ought any to be offended
because Paul does not here distinctly state that faith is the gift of

Ch. XI, v. i.] THE HEBREWS. 441
God, the fruit of the Spirit, and that it has Christ's person for its
object. He is not laboring to show what it is to come to Christ,
but to explain what a mighty power real faith in God is, when it
is brought into lively operation. 3. Yet as what is here said really
belongs to all true faith in God, it may be well before going fur
ther to give the opinions of some good and able men on faith in
general. Burkitt : " Faith is a confident and firm expectation of
the good things which God hath promised, giving the good things
hoped for a real subsistence in our minds and souls. It evidences
the reality and certainty of future things, it realizes the invisible
realities of another world unto our minds, and causes us to believe
them as strongly as what we see with our bodily eyes." Ham
mond : " Faith is a confident dependence on God for the perform
ance of his promise, a being convinced of the truth of those things
of which we have no ocular or sensible demonstration." Pyle
thinks that the word rendered substance in this case is equivalent
to firm assurance or expectation. Calvin : " Faith is the substance,
that is, the support or ground wherein we plant our foot: but of
what things does that substance consist? things absent ; which are
so far from our feet, that they far transcend the reach of our wit."
Duncan : " The life of faith is properly such a view of the faithful
ness of God in his promises as the 'soul builds its all on, and
acts and lives from the belief of." When a certain class of
good writers speak of faith as the foundation of promised blessings,
they doubtless mean that it is the ground of the hope, which we
have of them ; for God's word is the ground on which faith rests.
The believing " soul feels the certainty of these things and enjoys
them. They are not dreams, but realities. They are not phan
tasms, but substance." So that the description of faith here given
includes, so far as it goes, that which is justifying. But it is not a
definition of justifying faith, which always must embrace a chief
reference to the person and work of the Redeemer. 4. The apostle
is throughout this chapter speaking of truly godly men, of the
exercises of genuine piety, and not of the vain confidence of car
nal hearts. That this is a correct statement in regard to most of
the persons named in the chapter is certain from other scriptures.
Who doubts that Abel, Enoch, Noah, Abraham, Sarah, Isaac,
Jacob, Joseph and Moses were all dear children of God by faith ?
Then the apostle says of all whom he names that they obtained a
good report. This means not merely a good report in the church
but a good report from God himself. It is neither wise nor mod
est in modern pretenders to attempt to purge this roll. " The
Lord knoweth them that are his." Nor would he have given us
a list ofsaintsand godly heroes in which were mingled those who

442 EPISTLE TO [Ch. XI, vs. 2, 3.
were reprobate. Indeed the apostle says that the world was not
worthy of the men whom he names, v. 38. What stronger evi
dence could we ask?
Now, merely a connective particle showing a continuation of the
discourse. Things hoped for are all the blessings God has prom
ised to his people, individually or collectively, in any age of the
world, now or formerly. Things not seen are things wholly beyond
the reach of our natural faculties, yet declared to us upon the
authority of God. Elsewhere the apostle describes faith as " look
ing at the things, which are not seen," 2 Cor. 4: 18. That is-its
great office. The things, which the believer most dreads and most
hopes for, are alike beyond the reach of human senses. Heaven
and hell, eternal glory and everlasting shame, with all that belongs
to both, are purely matters of revelation. Without reliance on
the testimony of God we cannot at all apprehend them, or be duly
affected by them. The confidence and settled conviction of men
can have no firmer basis than the nature and veracity of Jehovah.
Nothing is more reasonable than to believe every word God has
spoken, whether it respects good men or bad men, past events or
future events.
2. For by it the elders obtained a good report. Peshito : And for it
the ancients are well testified of. Tholuck : Of this kind was the
faith for which the elders were praised. Beyond a doubt elders
here means the ancient worthies, some of whom are enrolled in
this chapter, not the old men of Paul's day, nor the officers in the
primitive church. The word is used for ancients in Matt. 15:2;
Mark 9 : 3. Obtained a good report, in the Greek one word, mean
ing as explained in vs. 4, 5, that God gave witness or bore testi
mony to their high worth and exalted character. (The same word
is similarly rendered in Acts 6 : 3 ; 10 : 22 ; 22 : 12.) This he did in
various ways, some of which will be noticed hereafter. The per
tinency of introducing this verse in this part of the argument is to
remind the Hebrews that the ancients so celebrated in their canoni
cal books made' all their attainments by faith, that they were just
by faith, and that by faith they lived ; and that if any man desired
to obtain God's favor and benediction, he must do it by accepting
the truth proposed to his belief. If a man had not ' like precious
faith ' with the fathers, he could not be joined to their assembly,
but was a voluntary exile from the church of God, to which they
belonged. 3. Through faith we understood that the worlds were framed by the
word of God, so that things which are seen were not made of things
which do appear. No better rendering of this verse has ever been
made. It gives the exact sense. The truth here asserted as re-

Ch. XI, v. 4.] THE HEBREWS. 443
ceived by faith is the same taught in Gen. 1 : 1 ; John 1:3; Heb.
1:2; Col. 1 : 16. Jehovah both originated and organized the worlds,
a word to be taken (as in Heb. 1 : 2, on which see above) for the
existences found in the different parts and ages of the world. It
may include heaven as well as earth. Many of the ancients held
that the world was eternal. The scriptures correct this error.
This verse also asserts that all things were made out of nothing,
that is, were not made out of things which do appear. In other
words the world was not made out of pre-existent materials. All
this we learn not by processes of reasoning, nor by vision, but by
faith. We therefore worship God as Creator, and regard the
world as a temple, where God is to be praised and glorified!
Beza: "This world, which we see, was not made of any appear
ing or existing matter, but from nothing ; contrary to the maxim
of all philosophers, ' From nothing, nothing is made.' This indeed
never would enter into the mind of any philosophers, not even of
those who wrote that God created the world. Therefore the
whole of this is of faith!' The false gods are often by their wor
shippers represented as toiling, using great exertions ; but Jehovah
made the worlds by a command. He said : "Let there be light,
and light was," " He spake, and it was done ; he commanded, and
it stood fast," Gen. 1:3; Ps. 33 : 6, 9. McLean : That the worlds exist
we know by our senses : That they were originally made is ob
vious to our reason ; but that they were made by the word of
God, and that out of nothing, could be known only by revelation,
and understood by faith."
4. By faith Abel offered unto God a more excellent sacrifice than
Cain, by which he obtained witness that he was righteous, God testify
ing of his gifts : and by it he being dead yet speaketh. The record
of the first offerings we certainly know to have been made is in Gen.
4 : 3_!6 — a wonderful piece of history full of instruction to all, of
warning to the self-willed and self-righteous, and of encourage
ment to the humble and penitent. Let the reader turn to it, and
see the full story. The great difference between the two brothers
was that the elder was unbelieving, and so was self-willed, self-
righteous, impenitent and unwilling to be guided by the law under
which he worshipped ; while the younger had faith, and so was
sensible of his sins and penitent for them, cried for mercy, not jus
tice, confessed his need of an atonement, and obeyed the known
will of God, which directed him to make an offering. Our verse
says Abel offered a more excellent, that is, a more ample or com
plete sacrifice than Cain. The common impression is that Abel
as well as Cain offered the fruits of the ground. The foundation
of this opinion is very slight, depending on the force of a single

444 EPISTLE TO [Ch. XI, v. 5.
particle. But all are agreed that Abel brought a sin-offering, and
so confessed himself a sinner and in need of a Saviour. While
Cain was unwilling to approach God as a sinner, or confess that
he needed any atoning blood shed for him. The difference was
all in favor of Abel. He obtained witness that he was righteous,
just or justified, God testifying of his gifts. Compare Matt. 23 : 35 ;
1 John 3:12. Exactly how God bore witness to the excellence and
acceptableness of Abel's offering, we know not ; but it is very proba
ble that it was by fire from heaven consuming his sacrifice. Com
pare Gen. 15:17; Lev. 9: 24; Judg. 6:21; 1 Ki. 18 : 38 ; 1 Chron. 21 :
26: 2 Chron. 7:1. Moses says God had respect to it, or looked to it,
or gave his countenance to it. The proof of the divine approba
tion of Abel's offering was as obvious to Cain as to his brother.
It greatly enraged him, and from that day he hated his brother,
and soon after slew'him. By it, that is by his faith or by his sac
rifice thus offered and accepted Abel though dead yet speaketh.
That is, his history warns all mere men to approach God humbly,
penitently confessing their sins, and worshipping the Most High
according to the law of the dispensation, under which they live.
Salvation is for the lost. Those who think they need neither
pardon nor renewal, will not welcome the offers of mercy and of
grace. 5. By faith Enoch was translated that he should -/lot see death ; and
was not found, because God had translated him : for before his trans
lation he had this testimony, that he pleased God. The whole history
of Enoch as given in the Old Testament is very brief. His father
was Jared. His most distinguished son was Methuselah. He
lived to be three hundred and sixty -five years old. " And he
walked with God, and he was not, for God took him," Gen. 5 : 18-
24. Whatever else we know of him we learn from our verse and
from Jude, verses 14, 15. These last verses settle it that he
was a prophet and a most faithful and intrepid preacher. The
chief theme of our verse is Enoch's translation. This event has
but one parallel in the history of the world, viz. : in the case of
Elijah. Of Enoch's translation we learn these things: 1. It was
by faith. 2. It was a literal translation. He never saw death.
His nature was not dissolved. His soul and body were not
separated. 3. The circumstances of his translation are not given
us, as they are in the case of Elijah. It seems to have been
done privately. It is said in Genesis " he was not," and here,
" he was not found ; " as if search possibly both by friends and
persecutors had been made for him, but God had taken him.
4. His faith was a mighty principle. Not only did it lead to
his translation ; but before his translation he had this testimony

Ch. XI, v. 6.] THE HEBREWS. 445
that he pleased God. Exactly how this testimony was given we
are not informed. It may have been in all of these ways: — God
accepting his sacrifice by sending fire to consume them ; his
conscience being pure and fully at peace with God ; and the
Holy Ghost bearing witness with his Spirit that he was born of
God. 5. It is not a wild conjecture that the translation of Enoch
and Elijah was designed to assure the ancient church that our
entire natures— souls and bodies — should live in a future blessed
state. 6. Enoch's faith was the more illustrious as it shined
brightly in a very dark and degenerate . age, when all flesh had
corrupted itself, and the world was by iniquity preparing itself
for the greatest catastrophe that has ever befallen it — the deluge.
7. Enoch's faith caused him to lead a holy and happy life on
earth. He walked with God, and two cannot walk together ex
cept they be agreed ; nor was ever man miserable when the light
of God's countenance shined upon him and the peace of God
filled his mind and heart. His walk was sublime — it was with
God. 6. But without faith it is impossible to please him : for he that
cometh to God must believe that he is, and that he is a rewarder of
them that diligently seek him. This verse has special reference to
Enoch. Paul proves that he must have pleased God by faith, for
no one without it can please him. How both Testaments give
witness to the sin and hatefulness of unbelief need not be here
stated at length. The proofs are abundant. Unbelief is one of
the greatest offences against God. There are two things here
stated as truths essential to our faith — viz, the divine existence
and the divine righteousness in the government of the world. To
question either of these is to sap. the foundations of all true and
vital piety. If there is no God, all religious worship is a farce, all
religious sentiment superstition, all religious fears idle, and all re
ligious hopes a delusion. If there is a God, who neither sees nor
cares whether men love or hate him, and who treats saints and
sinners all alike, holding in contempt the piety of the righteous,
and finding no fault with wickedness, then where is there any solid
foundation for real piety any more than if men were stark
atheists? To come unto God in this place means to approach him
in worship, in obedience, in any service. To seek God is a phrase
often found in both Testaments. It is often used to comprehend
all the exercises and duties of piety. It always takes for granted
that by nature we know not God, and so should feel after him, if
haply we might find him. To seek him diligently is to be in dead
earnest in securing his favor, and condemns fitful efforts in re
ligion. Enoch believed God's promise to reward the righteous,

446 EPISTLE TO [Ch. XI, v. 7.
and he was rewarded. By faith he entered heaven itself without
tasting of death.
7. By faith Noah, being warned of God of things not seen as yet, moved
with fear, prepared an ark to the saving of his house ; by the which he
condemned the world, and became heir of the righteousness which is by
faith. The history of Noah has no parallel. But two men ever
lived longer. Like Adam he was the ancestor of all men now on
earth. He saw the world before the flood, during the flood and
after the flood. , Up to his time there had never been a universal
deluge. It is not improbable that some of the ungodly wits of
his time proved (what some modern infidels have claimed to prove)
that there was not water enough in the world to submerge the
entire globe. The great difference between Noah and the mass
of his generation was that he believed God when he said he would
bring a deluge on the earth, and they did not. Before the flood
Noah as firmly believed it was coming, as after the flood he be
lieved it had come. His faith was a demonstration, a clear con
viction. A man never acts more wisely than when he takes God
at his word. Noah's faith rested on the veracity of the Most High.
He knew that infinite power could do what infinite truth had
threatened. The things had yet in no sense been seen, except by
the eye of omniscience and by the eye of faith. Noah's faith was
practical and powerful. It moved him with fear. That is, it
awakened a reasonable and salutary care. It gave rise to wise
forethought, and good purposes. It does not mean a mere fear
of the deluge, such as a wicked man might have. The verb used
is cognate to the noun rendered godly fear, Heb. 12:28. So at
tbe bidding of God he prepared an ark. The size, shape and
capacity of this vessel are sufficiently declared in the historic nar
rative in Genesis 6 : 14-22. There is some doubt as to the length
of time Noah was actually engaged in building this huge vessel ;
but it seems to be conceded that it was a full half century — some
think that itwas a still longer time, a few extending it as far as a
hundred and -twenty years. These last rely on Gen. 6 : 3. Even
if this asserts that God would yet spare the world a century and
a fifth longer, it does not prove that Noah was all that time build
ing the ark. The great design of the ark was to perpetuate the
race through the family of Noah. He saved his house. And his
conduct condemned the world. That is, his faith, his preaching and
his example during the long time the ark was building left with
out excuse all who persisted in wicked courses, and made their
sin the more aggravated. Thus living and walking with God,
he became heir of the righteousness, which is by faith. That is, he
was fully, gratuitously and eternally justified. There was to him

Ch. XI, vs. 8-io.] THE HEBREWS.

447

no condemnation. He was not saved by or for his works. But
he was saved wholly by faith in the merits of the Redeemer — his
works testifying the reality and sincerity of his faith. That his
faith placed him among the most eminent believers is evident
from Ezek, 14 : 14, where he is classed with Daniel and Job.
8. By faith Abraham, when he zvas called to go out into a place
which he should after receive for an inheritance, obeyed ; and he went
out, not knowing zvhither he went.
9. By faith he sojourned in the land of promise, as in a strange
country, dwelling in tabernacles with Isaac and Jacob, the heirs with
him of the same promise :
IO. For he looked for a city which hath foundations, whose builder
and maker is God. Abraham was one of the most illustrious men
of the world, and the father and founder of a nation more promi
nent in history than any other. Any thing giving us an insight
into the secret of his great character must be both useful and
interesting. This the apostle gives us here. It was his faith.
The calling of Abraham, perhaps little noticed by his contempo
raries except in scorn, was one of the great events of the world.
In its results it has produced a revolution in the destiny of our
race. The account of it is found in the 12th chapter of Genesis.
At that time God gave him great promises and grace to believe
them, so that he did not even stagger at them. His faith was
practical. He promptly obeyed the call. He and his family
' went forth to go into the land of Canaan, and into the land of
Canaan they came.' There was no halting, no hesitation. When
he left Haran in Mesopotomia, it was to go into a land which
God had promised to shew him, but he knew not where it was,
nor the dangers attending his journey thither and his sojourn
there. His removal from Mesopotamia took place when he was
seventy-five years old. Up to that time the direct and powerful
tendency of all nations was to abominable idolatry. Abraham's
ancestors certainly (and some think Abraham himself in early
life) were steeped in the abominations of heathenism, Josh. 24 : 2, 3.
The call of Abraham and his separation from his people and coun
try raised up a standard against the floods of impiety, which
seemed ready to deluge the earth. The land of Canaan was given
by promise to Abraham for an inheritance, but neither he nor his
posterity were the acknowledged proprietors of it till the days of
Joshua. Abraham himself bought a burial place for. his family as
any other stranger would have done. For he sojourned in the
land of promise, as in a strange country, as did likewise Isaac and
Jacob, his son and grandson, though they knew that Canaan was
by promise theirs. He was not driven from his native land by

448 EPISTLE TO [Ch. XI. vs. n, 12.
asceticism, but he was led by piety. In his old age he still calls
Mesopotamia " my country," Gen. 24:4. They all dwelt in tab
ernacles or tents, building no permanent abodes nor walled cities
there. The fact was that Abraham had such a sense of the vanity
of this world and of the perishing nature of all earthly good, and
such an apprehension of the value of the spiritual blessings con
nected with the covenant God had made with him, and especially
of the glory of Messiah's person and kingdom, that he cared but
little for earthly comforts or discomforts. For he looked for a
city which hath foundations, whose builder and maker is God.
Compare Gen. 26:3-5; John 8 : 56 ; Heb. 11:14. The heavenly-
inheritance is often in scripture represented as a city, particularly
in the last book of scripture. See any good Concordance. This
city excels in dimensions, riches, gladness and glory all the cities
of earth, because its builder and maker is God.
11. Through faith also Sarah herself received strength to conceive
seed, and was delivered of a child when she was past age, because she
judged him faithful who had promised. It is pleasing to see how
the Holy Ghost guided the apostle to pass by the unbelief of
Sarah, when it was first announced to her at an advanced age that
she should become a mother, Gen. 18 : 12-15. But God gave her
a better mind, and she counted him faithful (Peshito, she firmly be
lieved ; Wiclif, she beleued hym trewe). The son, who at first
said, I will not gO, but afterwards repented and went, did his
father's will, Matt. 21 : 31. Even the blessed virgin-mother of our
Lord seems to have doubted about her being the mother of a
child, Luke 1 : 34 ; but faith soon triumphed, Luke 1 : 38. Sarah
quietly received reproof for her unbelief, and thenceforward
judged God faithful and actually became the mother of Isaac,
when she was ninety years old, and her husband about a hundred.
Both she and Abraham were past age, as good as dead, see next
verse, also Gen. 17 : 17, and Rom 6 : 19.
12. Therefore sprang there even of one, and him as good as dead, so
many as the stars of the sky in multitude, and as the sand which is by
the sea-shore innumerable. When it is said that Abraham was as
good as dead, the meaning is that in the ordinary course of nature,
his becoming a father was impossible. Peshito has, One man
failing through age ; Doway, And him utterly decayed ; Hallet,
dead in this respect ; Stuart, who Was dead as to these things.
The authorized version gives the sense. If taken literally the
statement of this verse seems to be confined to the descendants
of Abraham by Sarah, that is, Isaac and his posterity both by
Esau and Jacob, with a special reference to the Israelites. All
must admit that it is as impossible to count the posterity of Abra-

Ch. XI, vs. 13, 14.] THE HEB RE WS.

449

ham even up to this time, as to count the stars or the sand. The
comparison is exhausted in the word innumerable. The phrases
are proverbial, Gen. 15:5; 22 : 17 ; Deut. 1 : 10, 11. If applied to
the children of Abraham by faith, they are even more true, and
will be increasingly so to the end of time, Rom. 4: 11, 12 ; Gal.
3 : 29. They are not designed to teach us the relative numbers
of the stars' and of the grains of sand. God, and none else, can
number the stars, Ps. 147 : 4,
13. These all died in faith; not having received the promises, but
having seen them afar off, and were persuaded of them, and embraced
them, and confessed that they were strangers and pilgrims on the earih.
These all, viz, Abraham, Sarah, Isaac and Jacob, who had just
been mentioned, died in faith, that is, in the belief that God would
give to their posterity the land of Canaan, and raise up from their
posterity a horn of salvation, Messiah himself, and .give them eter
nal rest in him. Not having received the promises, that is, not having
received the fulfilment of them, as the phrase evidently signifies
here and often elsewhere. See Heb. 9; 15; 10:36; 11:39. ^ui
having seen them afar off , that is having by faith seen the day when
the promises would be fulfilled. And were persuaded of them. No
doubt what is here said is true, but it is not to be found in the best
manuscripts, nor in any of the old versions. It is omitted by
Peshito, Arabic, Ethiopic, Vulgate, Wiclif, Tyndale, Coverdale,
Cranmer, Genevan, Rheims, Doway, Craik and Stuart. Our
translators must have had before them some popular but in this
case probably incorrect edition of the Greek testament. Yet these
words are retained in the Textus Receptus, and by Calvin,. Owen
and others. Owen says the clause " is in most Greek copies and
is necessary to the sense." Their insertion teaches no error. And
embraced them; Wiclif: And gretynge hem wel ; Cranmer, Tyn
dale, and many others : saluted them ; Genevan : receaved them
with thankes ; Peshito: And rejoiced in it. Embraced is the best
English word to be here used, nearest to the original, and includ
ing the ideas of greeting and being glad, as when friends meet..
These persons confessed, or acknowledged, that they were, strangers
and pilgrims on the earth, as they were in the land of Canaan. See
Gen. 23 -.4; also Jacob's confession before, Pharoah, 47 : 9. Com
pare 1 Chron. 29: 15 ; Ps. 39: 12. Their very mode of life was .no
mean similitude of their spiritual character and hopes.
14. For they that say such things declare plainly that they seek a
country. Men say some things by words ; they say other things
no less distinctly by their actions. This verse seems chiefly to re
fer to the latter mode of expressing one's mind. But their con
fession was doubtless by words quite consistent with their habits.
29

450 EPISTLE TO [Ch. XI, vs. 15.. 16.
of thought, feeling and action. That the country they were seek
ing was not Mesopotamia, whence came Abraham and Sarah and
Isaac's wife, but a heavenly home is next stated by the apostle :
15. And truly, if they had been mindful of that country from
whence they came out, they might have had opportunity to have returned.
If they had been mindful, if they had remembered with desire to
return to it, they could have done so ; there was nothing to hin
der them, but the moral force of the call of Abraham and the
promises made to him and his seed. ' The road to Haran and Ur
was well known, nor was Chaldea beyond seas. They had oppor
tunity (Wiclif, Rheims and Doway : time ; Tyndale, Cranmer and
Genevan : leasure ; Peshito : opportunity) to have returned. .
But to have done so would have been a renunciation of the pro
mises, made at the call of Abraham. In his old age Abraham
solemnly charged his eldest servant that in no case should he take
Isaac into Mesopotamia, Gen. 24: 5, 6. And when Rebekah sent
Jacob back to her native land, she says it was for " a few days,"
Gen. 27 : 43. And when with Laban, Jacob spoke of Canaan as
" mine own place and my country," Gen. 30 : 25.
16. But now they desire a better country, that is, a heavenly : where
fore God is not ashamed to be called their God : for he hath prepared
for them a city. In this connection now is not so much an adverb
of time as a particle of contrast and transition. It is not at. the
time of Paul's writing that the patriarchs desire heaven, for they
had already gone thither. But in contrast with such low desires
as a home and friends in Chaldea, they did by word and deed
proclaim their desire for a better country than earth ever was,
even a heavenly country. When it is said God is not ashamed to be
called their God, the reference is to such passages of scripture as
Ex. 3 : 6, 16. These are cited by our Saviour, Matt. 22 : 32 ; Mark
12 : 26 ; Luke 20 : 37. Stephen quoted the same words in his great
address, Acts 7 : 32. When it is said God is not ashamed, a form
of speech common to many languages is used, the writer saying
less than he intended \o be understood. Now if God was willing
to be called their God, he would not leave them in poverty, and
desolation for ever. O no ! For he hath prepared for them a city.
This can be no other than the city mentioned in v. 10, the New
Jerusalem, the heavenly Jerusalem, described so well in the
Revelation of John. It is a city befitting the weary pilgrims,
who by faith have performed their whole journey and reached
the rest that remaineth to the people of God. It is a city worthy
of its great architect.

Ch. XI, vs. i-i6.] THE HEBREWS. 451

DOCTRINAL AND PRACTICAL REMARKS.
1. It is absolutely necessary that religious teachers, who would
guide God's professed people aright, should use all proper exhor
tations and instructions to secure stability and perseverance, ac
cording to the example of the apostle in this and the preceding
chapters. If we would raise men above this world and fix their
thoughts upon a better, we must spare no pains in explaining the
true gospel system ; and especially the true doctrine of faith.
2. If it is of the highest importance that every professed dis
ciple learn for himself whether his faith is that which is demanded
by the gospel. So teaches the whole chapter. If man had never
sinned, he would have had that entire confidence in God which is
a moral virtue, and is required by the first table of the law. But
saving faith is something quite beyond this ; as it is also more
than a mere assent to the revealed will of God, more than a his
torical faith, more than the faith of devils, more than the faith of
miracles ; all of which may be possessed without any renewal of
nature. Owen : " It is of the highest importance to examine well
into the sincerity of our faith, whether it be of the true kind or
not." It must also have stability, and not perish as did that of the
stony ground hearers, Luke 8:13. As human faith is confidence
in human testimony, so divine faith rests upon the veracity of God.
When genuine, it looks backward, and receives the divine witness
concerning things the most ancient, such as the creation of the
world ; at things present, as Christ's session at the right hand of
God ; at things future, as Christ's coming to judgment ; and all
this, by the power of the same*principle. The author of this faith
is the Holy Ghost ; the means of it, the word of God. It respects
all that God has spoken, history, precept, promise, threatening,
warning and encouragement. Many scriptures teach us that it
especially relates to Christ, the Son of God and the Saviour of
men. See all the gospels and epistles. It is not always of equal
strength. Some have little faith and some have much. Every age
has furnished examples of its power. One thing very remarkable
in it is that it goes out of itself to seek supplies and bestow its
honors. A wise faith towards man is explicit, and demands reason.
A genuine faith towards God is implicit, and asks for nothing above
the divine testimony. Nor is this irrational. God cannot lie. It
always confides. If there is no reliance, there is no faith. It must
trust. It is a persuasion of the truth — the truth received in love.
Without it, we secure none of the benefits of the gospel, neither
justification, nor adoption, nor renewal, nor the indwelling of the

452 EPISTLE TO [Ch. XI, vs. 1-16.
Spirit, nor the purifying of the heart, nor victory over the world,
nor contentment, nor the spirit of obedience. Never was a better
prayer offered than this : " Lord, increase our faith." Owen :
" The peculiar, specifical nature of faith, whereby it is different
from all other powers, acts and graces in the mind, lies in this, that
it makes a life on things invisible." Truly God is good and kind
and wise, when he makes our salvation at every step to turn on faith.
This blessed principle can do all things and suffer all things, and
that without failure. The objects of faith are commonly, though
not always, invisible, v. 1 ; John 20 : 29. Ebrard, too, is mistaken
when he says all faith refers to the future. For by faith we believe
the worlds were made. One difference between faith and hope is,
that faith embraces past, present and future, while hope regards
only the future. Both seize on objects afar off in the future and
make them present realities. All the objects of hope are also the
objects of faith, but all the objects of faith are not the objects of
hope. Men do not hope for what is past, or present, or terrible,
but only for that which is future and good. And so the Bible
says, We believe in hope, Rom. 4:18. " Two things are requisite
to faith ; the promise of God, for we cannot believe him until he
speak ; and then a firm belief of the faithfulness of God to make
good that promise." " Faith produces the same effect that would
be produced, if the thing itself were actually experienced. It is
as impossible to separate faith from its practical consequences as
to have fire without heat, or the sun without light." Owen : " It
is faith alone that takes believers out of this world while they are
in it, that exalts them above it while they are under its rage, and
enables them to live upon things future and invisible. The faith
of true believers, from the beginning of the world, was fixed on
things future, hoped for, and invisible." It is an exercise of the
heart, as Paul asserts, Rom. 10 : 10. -Therefore that is a meagre
and imperfect definition of faith, which declares that it is ' an in
tellectual habit by which we assent to certain propositions for the
authority of him who declares them.' So firmly does faith grasp
the word of God that it has no more doubt of the existence of
eternal and spiritual things, of which it has the divine testimony,
than it doubts what it has actually experienced. Huebner : " An
age without faith is despicable, valueless. Just as much as a man
has of faith, so much is there in him of goodness." Without faith
there is no firmness, and no possibility of pleasing God, and of
course no piety. We should not forget that faith is far removed
from presumption. While it believes every word of God, it re
fuses to believe dreams and fancies. It rests its weight on God
himself.

Ch. XI, vs. 2, 3.] THE HEBREWS. 453'
3. Without such faith it is impossible ever to obtain a good
report from God, v. 2. Calvin : " If access to God is not given
except by faith, it follows, that without it, all are hateful to God."
Nothing was more vain than the puffing up of the darkened He
brew mind with boasting of descent from Abraham, when Abra
ham's faith was not followed. And nothing is more sure than the
final triumph and victory, public acquittal and everlasting enfeoff
ment in bliss of all who truly believe, however hated, reproached
and persecuted they may be in this life. Such shall infallibly have
a good report from God.
4. This world had a beginning and a Maker, and that Maker is
God and none else. McLean : " That the worlds exist we know
by our senses : That they were originally made is obvious to our
reason ; but that they were made by the word of God, and that
out of nothing, could be known only by revelation, and under
stood by faith." Strangely men have perplexed themselves with
dreams and fancies and follies about the eternal existence of mat
ter, about an eternal succession of existences, and about develope-
ments of that which had no author and no first cause. " Now we
see trees arise from trees, animals generated from animals, and
men from men. But the first trees, animals and men had not
their origin from such as now exist, and are seen." There is much
pertinency in the introduction of this matter here, because if God
brought all things out of nothing, it proves that he can do what
ever else the good of his people can possibly require. He, who
without effort or labor made the worlds, can by his word subvert
all the schemes and counsels of ungodly men and fallen angels.
Jehovah's will is irresistible in all the realms of nature, in all the
work of salvation. Calvin : " We differ nothing from the brutes,
if we understand not that the World was framed by God. For to
what end were men endued with reason and understanding, if not
to acknowledge their Creator ?" He, who heartily believes the
word of God respecting creation, knows more of the time, cause,
manner and end of all things, than all the philosophy of the world
can teach him.
5. If the foregoing statements respecting faith are correct,' then
unbelief in our day shows a great want of right views and feelings,
and is very offensive to God. The same is taught us by this whole
chapter. For if the ancient worthies, who had but a few revela
tions, yet believed God, embraced all the promises they had, and
acted accordingly, how criminal must we be, who live in the full
blaze of gospel light, and yet faithlessly turn away from
the holy commandment, and by unbelief show that we have no
confidence in God. There are many cases, in which we receive

454 EPIS TLE TO [Ch. XI, v. 4.
and act upon the testimony of men as true. We are often bound
to do so, even where we have made no promise to do so. But in
many cases we voluntarily bind ourselves by an oath to do so, as
w-hen acting as jurymen. Nor can we offer a grosser insult to a
fellow mortal than to declare in any way our want of confidence
in his veracity. Now, "if we receive the witness of men, the
witness of God is greater," and " he, 'that believeth not God,
hath made him a liar," 1 John 5 : 9, 10. Lindsay : " If we may re
ceive with credit the testimony of our fellow-men in regard to
points which fall within their knowledge, much more dependence
may we place upon God in all matters about which he is pleased
to make any communication to us."
6. Some have asked the question, Why are not Adam and Eve
mentioned in this list of worthies? In reply it may be stated that
the scriptures nowhere certainly reveal that they believed God, or
heartily received the promise of a Deliverer. There is an impres
sion, almost universal, that they were saved. Whether it was
made by tradition correctly transmitted, or how, cannot be now
ascertained. Bishop Beveridge cites one of the early Fathers as
declaring that Adam was one of those saints who arose from the
dead and appeared to many after Christ's resurrection. Speaking
of our first parents, Clarke says : " There was no good report con
cerning them; not a word of their repentance, faith, or holiness!
Alas ! alas ! Did ever such bright suns set in so thick a cloud !
Had there been any thing praiseworthy in their life after their fall,
any act of faith by which they could have been distinguished, it
had surely come out here ; the mention of their second son Abel
would have suggested it. But God has covered the whole of their
spiritual and eternal state with a thick and impenetrable vail. Con
jectures relative to their state would be very precarious ; little
else than hope can be exercised in their favor." Tong : " It is ob
servable that the Spirit of God has not thought fit to say any thing
here of the faith of our first parents ; and yet the church of God has
generally, by a pious charity, taken it for granted that God gave
them repentance and faith in the promised seed ; that he instruct
ed them in the mystery of sacrificing, that they instructed their
children in it, and that they found mercy with God after they had ru
ined themselves and all their posterity. But God has left the matter
still under some doubt, as a warning to all who have great talents
given to them, and a great trust reposed in them, that they do not
prove unfaithful, since God would not enrol our first parents among
the number of believers in this blessed calendar."
7. We cannot be too careful to worship God in the manner made
known by his revealed will ; and we cannot be too careful to avoid

Ch. XI, v. 4-] THE HEBREWS. 455
in our worship all departures from his known will, v. 4. Woe un
to you when the fear of the Lord is taught you by the precepts of
men, Isa. 29 : 13.
8. The first bloody sacrifices of which we have any certain ac
count are those offered by Abel, v. 4. Prayer seems to be taught
us by natural religion. But how could natural reason give us any
intimation that God would be pleased by our slaying an innocent
lamb or kid under a consciousness of our personal sinfulness? It
seems to be impossible that God should be pleased with such
offerings, except as he himself should ordain them as types of the
great sacrifice for the sins of, the world. Shuckford has attempted
to show that the bodies of those beasts, whose skins were worn for
a covering by our first parents, had been offered in sacrifice. It
may be true, but we cannot be assured of its truth from any thing
in scripture. Even if it were true, the burning would not have
been pleasing to God, except at his command.
9. Bad men may offer up formal, religious worship, as Cain
proved, v. 4.
10. No man can tell what plots and devices are formed or form
ing against his good name, his liberty or his life. Abel's own
brother meditated and then compassed his death, v. 4. No man
knows at what time or by what means, his life will be terminated.
11. Great honor it was to Abel to be the first martyr, whose
blood Avas ever shed in the cause of truth and righteousness, v. 4.
Even as it was a great honor to blessed Stephen to be the proto-
martyr of a fully revealed Christianity.
12. If men would have God's testimony that they please him,
let them do and suffer all his known will, v. 4. Let them do their
utmost to serve him. Let them not offer him the refuse of their
life, of their time, or of their earthly possessions. Abel brought the
firstlings. 13. Posthumous usefulness is possible. Many like Abel have
attained it, v. 4. Patterson: "Abel's living voice is silent; but,
though dead and in his grave, he speaks by the record of his faith
and of his sacrifice. What faith is, what faith can do, and what
faith secures are among the lessons, which the mute sleeper in the
dust discourses, with arresting and expressive eloquence, to living
men." To this day his example points us to God's only way of
propitiation. Parry : " He fell a martyr to(his faith, the victim of
unbelieving malice,; but, though dead, he is not forgotten. His
history ends not with his life on earth. ' Right dear in the sight
of the Lord is the death of his saints.' The righteous, however
percecuted and cut off, shall be had in everlasting remembrance."
Pool : " Faith hath a force to eternize the persons of believers in

456 EPISTLE TO [Ch. XI, vs. .5, 6.
acceptance with God through Christ, their wrongs, injuries, and
blood on God's remembrance, and their names in heaven and the
church below."
14. It is possible to please God. By divine grace even sinful
men have done it. Enoch did it, v. 5. Lindsay: "He led a holy
and religious life. His whole conduct was influenced by a regard
to the divine will. He acknowledged God in all his ways. He
chose God for his companion, for the guide of his life, for the end
and aim of all his actions. Whether he went in or out, he realized
the fact that God was near." He did all this openly, professedly,
sincerely, perseveringly. He was no changeling.
15. Yet this good man, so much needed as a preacher to his
wicked cotemporaries, was not allowed to remain on earth near
so Jong as many others. " The best livers are not the longest
livers." Often " God takes them soonest whom he loveth best."
Nor ought we to find fault with such a proceeding.
16. The design of Enoch's translation seems to have been to
teach the ancient people of God the doctrine of a future existence
of both soul and body, until he should come, who by his own res
urrection should assure the church of the future blessed life of all
his people. Fuller:' " It is possible also that the translation of this
holy man might be conferred in order to show what should have
been common to all, had man persisted in his obedience : a trans
lation from the earthly to the heavenly Paradise." Patterson :
" So, perhaps, goodly successive generations of mankind, had un
broken and unsullied innocence remained, have soared to a sub-
limer region of the universe of God."
17. Wondrous is the power of faith in the case of every true
believer. Wondrous was it in the case of Enoch. It bore him
above the stars of God, v. 5. Owen: "That faith which can
translate a man out of this world can carry him through the diffi
culties which he may meet withal, in the profession of faith and
obedience in this world."
18. In our day no reason exists for translations. It is absurd
to expect them. It is wicked to pray for them, for they are
contrary , to the known will of God. " It is appointed unto men
once to die," Heb. 9 : 27. This rule of the divine procedure will
be enforced to the end of the world, when righteous men who
may then be alive will be changed in a manner perhaps not dis
similar to that of Enoch and Elijah, and so be caught up to meet
the Lord.
19. If we would be saved, we must seek God, v. 6. When we

Ch. XI, vs. 6, 7-] THE HEBREWS. 457
do this duty aright, we seek to know him, to secure his favor, to
be like him, to serve and obey him, to commune with him and to
attain unto eternal life in his presence. Men must seek God intel
ligently, not superstitiously ; diligently, not carelessly ; humbly,
not with self-sufficiency ; heartily, not hypocritically ; relying
solely on the merits of the Redeemer. Owen: "That faith is
vain, which doth not put men on a diligent inquiry after God."
20. True faith in God requires an undoubted confidence in his
existence, v. 6. The Bible never formally and dogmatically
teaches the existence of God. Even here that which is declared
necessary is faith in that existence. True, the Bible ascribes athe
ism to the fool, Ps. 14: 1 ; 54: 1. All nature says, I have an Au
thor. The heavens declare his glory, and, of course, his existence.
There is nothing more absurd than to offer worship to one in
whose existence we do not confide. Lord Bacon says, " God did
never work a miracle to convince an atheist." The reason is ob
vious. He, who can believe that the universe has no author, will
naturally believe that the miracle had no cause.
21. It is no less absurd nor wicked not to believe that God has
a government over the world, that he will surely send condign
retribution, particularly in rewarding him that doeth well. Bloom
field : " Who would worship a Being who remained an uncon
cerned spectator of what passes on the earth, and with whom is
no retribution ?" To regard God as having made a world and
then left it without care or interest in it is to conceive of him so
unworthily as to receive the disapproval of even blind mortals.
22. The prudent man foreseeth the evil and hideth himself. So
did Noah, v. 7. It is madness not to take warnings duly given.
It is ingratitude not to take warnings kindly given. There is
no greater folly than to cry Peace and Safety, when sudden
destruction is coming. Noah was terribly outvoted by his gen
eration, but God was on his side. Faith as readily believes a
threatening as a promise. Good men have always feared God,
not with a tormenting dread, but with a holy reverence. David
says, " My flesh trembleth for fear of thee ; and I am afraid of thy
judgments," Ps. 119 : 120. Habakkuk said, " F trembled in myself
and rottenness entered into my bones," Hab. 3 : 16. In the dark
days of the last prophet good men are described as "those that
feared the Lord," Mai. 2 : 5 ; '3 : 16. Why should men madly rush
on and perish? Men who would do the will of God must not
be driven with chagrin from their post of duty, whatever sport
the wicked may make of their pious labors. Owen : " Then is fear
a fruit of faith when if engageth us unto diligence in our duty."
Lindsay : " The faith of the flood implied a prior and more funda-

458 EPISTLE TO [Ch. XI, v. 7.
mental faith in Noah, and could not otherwise have existed." The
reason why all did not believe that a deluge was. coming was be
cause they did not believe God's testimony respecting the coming
Redeemer. 23. Great must be the divine abhorrence of sin when God, the
good, the wise and the merciful was so displeased with the crea
tures he had formed that he resolved on sweeping the earth with
the besom of destruction. Bp. Hall : " The world was grown so
foul with sin, that God saw it was time to wash it with a flood."
From that day to this a deluge has been a chosen emblem of the
overwhelming wrath of God against wickedness.
24. Neither good nor evil come on the world according to men's
ideas of what is wise and best. As we must often hope against
hope, so we must often fear against fear, v. 7. If God has said a
thing, we may rest assured he will do it. Owen : " No obstacle
can stand in the way of faith when it'fixeth itself on the al
mighty power of God, and his infinite veracity." The faith
which receives one statement of. God will believe all that he
speaks. There were no natural indications of a coming flood
until Noah entered into the ark; nor was there any general ap
prehension in the public mind. Men went on as usual. " They
did eat, they drank, they married wives, they were given in mar
riage, until the day that Noe entered into the ark, and the flood
came and destroyed them all," Luke 17 : 27. Doubtless their
gibes and flouts at the old man Noah and his ark filled many a
hall of ungodly feasting with the merriment of fools. Bp. Hall :
" Methinks I see those monstrous sons of Lamech coming to Noah,
and asking him what he means by that strange work ? whether he
means to sail upon the dry land ? To whom when he reports
God's purpose and his, they go laughing at his idleness, and tell
one another in sport that, too much piety hath made him mad : —
yet cannot they all flout Noah out of his faith— he preaches, and
builds, and finishes." Owen : " They whom God approves must
expect that the world will disapprove them, and ruin them if it
can." 25. No wonder faith justifies, for it receives' Jesus as the Lord
our Righteousness. Thus it gains access to, the Most High
through that new and living way consecrated by the blood of
Jesus. It is by faith we know that God, is, that God is the true
God, that he reigns over all, that he is the living God, the re-
warder of all who rightly seek him. No wonder that an apos-'
tie calls it " Precious faith."
26. Men may make very merry concerning the word of God,
but they will find sooner or later that his word is like a nail in a

Ch. XI, vs. 7-9.] THE HEBREWS. 459
sure place. God said there should be a flood, and a flood there
was. When it was too late, the scoffers climbed the trees and
clambered up the mountains, but " the surging waters climbed
those trees, ascended to these mountain-tops, along with them.
But the ark — found not the scoffers refuge there ? Too late !
Alas ! Too late ! The door was shut — and hope was lost."
27. In like manner men now often make light of Christ, whom
the ark typified. As there was no refuge from the waters of de
solation except in the ark, so there is no refuge from the coming
storm but in the Son of God. Let us flee to him. " Let us be
lieve in Messiah's name. Let us stand in awe of God. Let us
anticipate the judgment that awaits the world." He who escapes
not to Christ is undone forever.
28. When faith knows God's will, it regards not consequences,
but promptly obeys. So did Abraham when he was called to go
out into a place which he knew not of, v. 8. He let go what his
cotemporaries regarded as a certainty for what he knew they
regarded as an uncertainty. Scott : " That is not justifying faith,
which does not obey the command, as well as rely on the promise
* of God. We too are called to leave many of our worldly connec
tions, interests, and comforts, to go in quest of a future inherit
ance." Let us not hesitate, but gladly leave all at God's command.
At such a time we must have faith in that which is unseen, and
resolutely say to all tempters, " Depart from me, ye evil-doers : for
I will keep the commandments of my God," Ps. 119: 115. Let us
never forget that God hath called us not unto uncleanness, but
unto holiness. Let us cheerfully go where duty calls and stay
where God commands. The Christian now knows as little of the
heavenly land as Abram in Chaldea knew of Canaan. But he
went right on, and so let us follow his example. "Cheerful
acquiescence in God's appointment is the exercise of faith which
Abraham's example enforces upon us, as alike the course of duty,
and safety, and comfort."
29. It belongs not to a wise man to make much ado about
worldly troubles, even as the Patriarchs complained not, because
they were compelled to live in tents, v. 9. It was indeed a hard
life they led, but it is long since past. So let the church of God
count it all joy when she falls into divers trials. It is better to be
a son with the severest chastisements than an enemy under a curse
with all fair earthly prospects. God is as kind as he is wise in
saying, " Hearken, O daughter, and consider and incline thine
ear : forget also thine own people, and thy father's house ; so shall
the king greatly desire thy beauty : for he is thy Lord ; and wor
ship thou him," Ps. 45 : 10, 11. Again, "Come out from among

460 EPISTLE TO [Ch. XI, vs. 8-13.
them and be ye separate, saith the Lord, and touch not the unclean
thing ; and I will receive you ; and will be a father unto you, and
ye shall be my sons and daughters, saith the Lord Almighty," 2
Cor. 6: 17, 18.
30. It is impossible to consider the calling of Abraham in its
length and breadth, without admitting that God is sovereign, vs.
8-10. Owen : " There is no right, title or possession that can
prescribe against the righteousness of God, in the disposal of all
inheritances here below at his pleasure."
31. When great enterprises are on hand, when great expecta
tions are awakened by God's promises, or by his providences,
when seeming impossibilities lie between us and the attainment of
our hopes, then let us look to the source of all p ower, and at his
bidding ask, Is anything too hard for the Lord? Gen. 18:14.
This was the truth that recovered that holy woman, Sarah, from
the staggering of her faith, v. 11. God will not deny himself.
32. Blessed be God who has given us so many bright examples
of faith and excellence in women — honorable women. There are
other notices of such characters in this very chapter, vs. 31, 35, as
in many other parts of the divine oracles. " Women may prove '
worthies," and " A weak faith may become strong." The Apostle
of the circumcision honorably mentions Sarah's piety, 1 Pet. 3 : 5,
6. ' Woman was last at the cross and first at the sepulchre.'
33. What an innumerable company will be assembled at the
final judgment. The descendants of Abraham and Sarah alone
will be like the stars and the sand for multitude, v. 12. Then there
will be all the other families, tribes, nations and kingdoms of the
world. Some have regarded the language of this verse as hyper
bolical. Whether it is truly so or not, hyperbole is a figure of
speech employed in the Scriptures, John 21 : 25.
34. Let us learn, like the Patriarchs, to wait patiently for the
fulfilment of all God's promises, v. 13. Owen: "Where faith is
once duly fixed on the promises, it will wait patiently under trials",
afflictions and temptations, for their full accomplishment. Quiet
waiting for the accomplishment of promises at a great distance,
and which most probably will not be in our days, is an eminent
fruit of faith."
35. Are you a stranger, and a pilgrim and a sojourner? So
were your betters, v. 13. Thank God that you have here no con
tinuing city. Thank him yet more, if he has given you grace not
to desire earth as a home. Duncan : " Unless we renounce the
world, we can never expect a heavenly inheritance. If we are
not strangers on the earth; God will not own us as his children."
36. We certainly must all die ; but it is not certain that we shall

Ch. XI, vs. 10-16.] THE HEB RE WS. 461
all die in faith; Yet that is an exceeding great privilege, v. 10.
If we walk by faith, then we may be sure that we shall die in faith.
Joshua never leads the Chosen to Jordan with its swollen and tur
bulent waters, and then deserts them, telling them they may cross
as best they can. The hope of the hypocrite will perish. But no
disease, no pain can extinguish the faith of the true child of God.
If we would more frequent the dying bed of believers, we should
oftener witness the marvellous power of divine grace. Owen :
" The life of faith doth eminently manifest itself in death, when all
other reliefs and supports do fail. Many of the saints, both of old
and of late, have evidenced the most triumphant actings of faith
in the approach of death." If we but have grace to live to God's
glory, we need not doubt that we shall die in his favor.
37. We can neither live well nor die well without hope — the
hope of heaven, v. 10. " We are saved by hope." " It is good
that a man should both hope and quietly wait for the salvation of
the Lord." It is only thus that " as the sufferings of Christ abound
in us, so our consolation also aboundeth by Christ," and we do
know that " if we are partakers of the sufferings, so shall we be also
of the consolation," 2 Cor. 1 : 5, 7.
38. Heaven must be transcendently glorious and excellent. In
spired writers seem at a loss to know how to speak of it. They
tell us it is a house, a place, a city, a country, vs. 10, 14, 15, 16.
They tell us its streets are pure gold, as it were transparent glass,
Rev. 21 : 21. Blessed Paulhad often been within its gates, and yet he
could say nothing beyond this : " I heard unspeakable words, which
it is not lawful for a man to utter," 2 Cor. 12 -.4. Our Saviour
discerned our great want of the true knowledge of heavenly bliss,
and said : " If I have told you earthly things, and ye believe not,
how shall ye believe if I tell you of heavenly things," John 3 : 12.
And yet heaven is the home of every saint. Already his conver
sation or citizenship is in heaven, Phil. 3 : 20. And the affection
of true believers is set on things above, not on things on the earth,
Col. 3 : 2. Genuine faith never rests satisfied till it has pierced the
heavens, and taken a view of the great Throne and of him that sitteth
thereon, and of the great throng that there worship. When our
Apostle says, that the city, hath foundations, he means to teach
that it wholly differs from the transitory and perishable things of ,
earth. It is not built upon the sand. It will stand forever. How
could it be otherwise ? Its Maker and Builder is God. Human
art and human hands had no share in building the only city which
we may call eternal. And what a blessed society will be there !
This matter is often mentioned in the Scriptures. " Many shall
come from the east and west, and shall sit down with Abraham,

462 EPIS TLE. [Ch. XI, vs. 14, 15.
and Isaac, and Jacob, in the kingdom of heaven," Matt. 8: 11;
Luke 13:28. In his apocalyptic vision, John saw a great multi
tude, which no man could number, of all nations, and kindreds,
and peoples, and tongues, stand before the throne and before the
Lamb, clothed with white robes, and palms in their hands, Rev.
7:9. ' Heaven is a quiet, settled habitation.' Then, the whole
church shall be a crown of glory in the hand of the Lord, and a
royal diadem in the hand of her God, Isa. 62 : 3. Did we but
know, did we but conceive half the sweetness and glory of that
world, nothing but a strong love for the church below could
reconcile us to a longer residence on earth, Phil. 1 : 24. It is in
deed a heavenly country. Philo : " The soul of every wise man
has heaven for his country, and the earth as a strange place."
Ruth acted both lovingly and wisely in her adherence to Naomi ;
but it is much more wise for each of us to say to the church in her
triumphant march to glory : " Entreat me not to leave thee, or to
return from following after thee : for whither thou goest, I will
go ; and where thou lodgest, I will lodge : thy people shall be my
people, and thy God my God," Ruth 1 : 16.
39. Actions speak as well as words ; but when actions and words
agree, their declaration is very plain, v. 14. It is a blessed thing
when the Lord gives us grace to renounce all good things for his
favor, all merit for the righteousness of Christ, all portion here
below for an inheritance above, all confidence in man, if it con
travenes trust in the Most High.
40. Having put our hands to the plough, let us never look
back. Having forsaken Mesopotamia, let us be steadfast in ad
hering to Canaan, v. 15.
41. If God is ours, we are safe. There is more to sustain an
immortal spirit in the promise, I will be thy God, than in all the
philosophy of the world. Gouge : " Believers' recompense is an
swerable to their damage. Believers' recompense far exceeds
their damage." This will be the exclamation of all the redeemed on
the day they enter Paradise, Giory be to God .

CHAPTER XL
VERSES 17-31.
ADDITIONAL AND BRIGHT EXAMPLES OF FAITH.
17 By faith Abraham, when he was tried, offered up Isaac: and he that
had received the promises offered up his only begotten son,
18 Of whom it was said, That in Isaac shall thy seed be called :
19 Accounting that God was able to raise him up, even from the dead;
from whence also he received him in a figure.
20 By faith Isaac blessed Jacob and Esau concerning things to come.
21 By faith Jacob, when he was a dying, blessed both the sons of Joseph;
and worshipped, leaning upon the top of his staff.
22 By faith Joseph, when he died, made mention of the departing of the
children of Israel ; and gave commandment concerning his bones.
23 By faith Moses, when he was born, was hid three months of his parents,
because they saw he was a proper child ; and they were not afraid of the
king's commandment.
24 By faith Moses, when he was come to years, refused to be called the
son of Pharaoh's daughter ;
25 Choosing rather to suffer affliction with the people of God, than to
enjoy the pleasures of sin for a season ;
26 Esteeming the reproach of Christ greater riches than the treasures in
Egypt : for he had respect unto the recompense of the reward.
27 By faith he forsook Egypt, not fearing the wrath of the king : for he
endured, as seeing him who is invisible.
28 Through faith he kept the passover, and the sprinkling of blood, lest
he that destroyed the first-born should touch them.
29 By faith they passed through the Red sea as by dry land : which the
Egyptians assaying to do were drowned.
30 By faith the walls of Jericho fell down, after they were compassed
about seven days.
31 By faith the harlot Rahab perished not with them that believed not,
when she had received the spies with peace.
HAVING undertaken to show the nature and power of faith,
our apostle was not the man to stop short in his elucidation
of the subject. So he proceeds :
17. By faith Abraham, when he zvas tried, offered up Isaac:
(463)

464 EPISTLE TO [Ch. XL, vs. 17-19.
and he that had received the promises offered up his only begotten
son, 18. Of whom it was said, That in Isaac shall thy seed be called:
19. Accounting that God was able to raise him up, even from the
dead ; from whence also he received him in a figure. To the end of
the world the trial of the faith of Abraham in offering Isaac will be
regarded as one of the most severe ever endured. Nor was the
patriarch unequal to the test. He triumphed mightily. The
narrative of the whole affair is given in Gen. 22 : 1-19. The trial
came after waiting a long time for Isaac's birth, after frequent re
newals of the promise, after Isaac had been born and had attained
such an age as to enable him to evince his amiable and pious dis
positions. Josephus says he was twenty-six years of age ; others,
as much as thirty -seven. The point is not clearly settled. Abra
ham was tried, or, as Cranmer has it, proved. God put him in
circumstances to test his real spirit of obedience and trust. In the
command given to Abraham there was everything to increase the
trial. He is called on to sacrifice his son, his only son Isaac, whom
he loved ; he was to do it with his own hand, deliberately after
three days' journey. If Isaac left the world without offspring,
Messiah would not be born ; and if he was immolated by his father,
it might look like countenancing human sacrifices. But none of
these things moved Abraham. He went right on, as he was bid
den. Isaac is here called Abraham's only and only begotten son.
Now Abraham had many other sons. But they were not by
promise. " In Isaac shall thy seed be called." He was the only
child, to whom pertained the covenant. " The children of the
promise are counted for the seed," Rom. 9 : 8. When it is twice
said Abraham offered up his son, the meaning is, not that he actually
slew him, but that he was intent on obeying God, and had an un
faltering purpose to do all that God had commanded him. So
earnest and intent was he that Jehovah saw no wavering in his
mind, took the will for the deed, and said it was enough. Abra
ham's faith carried him through the dreadful trial. He accounted,
deemed, thought, considered that omnipotence could be at no loss
for resources, but could and would raise Isaac from the dead,
rather than the promise should fail. This solution of the difficulty
was the more remarkable as up to Abraham's time no one had
ever been raised from the dead. The last clause of v. 19 has re
ceived two explanations. One is that Isaac was born of parents
as good as dead, and so, figuratively he came out of the grave.
This is the view of Hammond, Stuart and others. But a better .
explanation is approved by most sound commentators, viz. that
by God's command and in Abraham's mind Isaac for three days

Ch. XI, vs. 20, 2i.] THE HEBREWS. 465
had been as a dead man, and when the actual offering was arrested
it was a figurative reception of his son from the dead. He that reT
ceived the promises means he to whom the promises had been made,
and by whom they had been embraced and relied upon.
20. By faith Isaac blessed Jacob and Esau concerning things to come.
The narrative here referred to is in Gen. 27 : 28, 29, 39, 40. Many
are so impressed with the words of the last of the Old Testament
prophets — " I loved Jacob, and I hated Esau," Mai. 1 : 2, 3, and
so misunderstand their true import, that they entirely overlook
the fact that Isaac gave a great blessing to the founder of the
Idumean family, and that even after he was a profane person, as
Paul justly calls him, Heb. 12 : 16. True, his brother was pre
ferred before him, and got a yet richer blessing. These blessings
were both pronounced by faith — faith in God, who certainly ful
fils all he warrants those under the prophetic Spirit to declare.
Isaac pronounced efficacious blessings, blessings, which could not
fail to be fulfilled.
21. By faith Jacob, when he was a dying, blessed both the sons of
Joseph; and worshipped, leaning upon the top of his staff. The
history here referred to is in Gen. 47 and 48. The church of
Rome is so anxious to have some show of scripture authority for
the worship of images, relics, etc, that Rheims reads the last
clause thus, And adored the topps of his rodde. And Doway has,
And worshipped the top of his rod. This is felt by the authors
of the Doway to be a fit occasion for a note, and so we have it
thus: " The apostle here follows the ancient Greek Bible of the seventy
interpreters (which translates in this manner, Gen. XLVII, v. 31)
and alleges this fact of Jacob, in paying a relative honor and vener
ation to the top of the rod or sceptre of Joseph, as to a figure of
Christ's sceptre and kingdom, as an instance and argument of
his faith. But some translators who are no friends to this relative
honour, have corrupted the text, by translating it, he worshipped
leaning on the top of his staff ; as if this circumstance of leaning
upon his staff were any argument of Jacob's, faith, or worthy the
being thus particularly taken notice of by the Holy Ghost."
Now on turning to the Doway translation of Gen. 47: 31 we find
it reads thus : " Israel adored God, turning to his bed's head." So
that all this folly is manifest by their own rendering. It was God
that was 'adored, not the top Of any rod or the head of any bed.
It is true the word leaning is not in the original. Our translation
admits this by putting it in Italics. But then we have the preposi
tion of recumbency, rendered upon, and so to make the translation
idiomatic, the word leaning is fitly supplied. But enough of this,
30

466 EPISTLE TO [Ch. XI, vs. 22, 23.
Jacob's worship and blessing were both by faith. He knew what
God had revealed of himself to the fathers, and so worshipped
him. He was inspired to pronounce a blessing on Joseph's sons,
and " refused " to give the richer blessing to the first-born, but
" wittingly " put his right hand on the head of the younger.
Nothing could divert him from his purpose to pronounce the
richer blessing on him, for whom the Holy Ghost designed it.
Jacob blessed all his sons, but it was enough for the apostle's pur
pose to notice only the blessing on Ephraim and Manasseh. It
was Jacob's and not Joseph's rod or bed's head, on which Jacob
leaned. And Jacob's faith held out till he was very old and in
firm, so that he could not sit upright but leaned on the top of his
staff. 22. By faith Joseph, when he died, made mention of the departing
of the children of Israel ; and gave commandment concerning his bones.
The history here referred to is in Gen 50 : 24-26. What Joseph
there said concerning the exodus of Israel from Egypt and the re
moval of his bones to the promised land was by faith in the pre
dictions made to himself and his father for three generations pre
ceding. He spoke by the Holy Ghost. His confidence was un-
doubting. Compare Acts 7: 15, 16. Bad men have sometimes
been inspired, as Balaam and Saul. Such did not in true faith
believe their own utterances. Some good men have uttered pro
phecies, which they did not understand. So far as they knew
their import, they believed them and were glad, 1 Pet. 1 : 10, 11.
Others knew the meaning of their utterances and by a true faith
relied on them and rejoiced in them. Such was the case with
Joseph and his pious fathers to the third generation.
23. By faith Moses, when he was born, was hid three months of his
parents, because they saw he was a proper child; and they were not
afraid of the king's commandment. The record of the story here
alluded to is found in full in the first and second chapters of
Exodus. Amramwas the father, Jochebedwas the mother, Aaron
was the brother, and Miriam was the sister of Moses. They were
all of the tribe of Levi. The bondage of Egypt was never more
hard than about the time of Moses' birth. The Pharaoh then on
the throne was a monster hardly surpassed in the annals of wanton
cruelty. What plans were adopted in concealing the infant Moses,
we are not informed ; but at last they were found inadequate, and
he was exposed so as to arrest the attention and awaken the
sympathy of the king's daughter. Thus his life was preserved.
The parents of Moses were led on by faith in God. Every step
was piously taken. There was something in their child so unusual
as to make them willing to risk every thing to save him. Our

Ch. XI, vs. 24-27.] THE HEBREWS. 467
verse says he was a proper child. Peshito reads, goodly child,
>greeing with Exodus 2:2; Stuart follows Peshtio ; Wiclif, yong
oild fair; Doway, comely infant; Craik, comely child; but
Tyndale, Cranmer, Genevan and Rheims all have proper child or
infant. In Acts 7 : 20 the same word is rendered fair. It may
be that they had by some means an intimation from God by
prophet, dream or vision that their child should live and do great
things for his people. Josephus says they had a revelation that
Moses should deliver Israel from the bondage of Egypt. Of this
however we have no account in scripture. That they piously
rested on the divine protection and were not disappointed is all
we know or need to know.
24. By faith Moses, when he zvas come to years, refused to be called
the son of Pharaoh's daughter ;
25. Choosing rather to suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season ;
26. Esteeming the reproach of Christ greater riches than the treas
ures in Egypt : for he had respect unto the recompense of the reward.
What Moses is here said to have done was when he zvas come to
years, literally when he had become great ; Peshito, when he be
came a man ; Genevan, when he was come to age ; Exodus 2:11,
when he was grown ; Doway, when he was grown up ; Craik,
when he was arrived at manhood ; Stuart, when arrived at mature
age. If we rightly understand the chronology, he was about
forty years old, when by words or deeds, or by both, he refused to
be regarded as the son of Thermutis. She had no son of her own.
Had Moses done as she wished, he would have inherited the most.
dazzling throne of antiquity. But he refused, denied, rejected the
tempting prize; and chose, elected to make common lot with his
down-trodden countrymen. What he rejected was the highest
honors, the greatest wealth and the gayest pleasures of earth.
What he embraced was sorrow, affliction and reproach. The
affliction incident to Egyptian bondage at this time and for years
after can hardly be conceived or described. The reproach of Christ
was the reproach of expecting Messiah, a great deliverer, to arise
from among this enslaved people. Yet Moses chose this rather
than the pleasures of sin for a season. Peshito, than to live luxu
riously in sin for a short season ; Wiclif: than to haue myrthe of
temporal synne. His faith led him along by showing him something
better than Egypt could give. He had respect, literally he looked
away, to the recompense of the reward. The recompense of the
reward may be condign punishment, as in Heb. 2:2; or a blessed
reward, as in Heb. 10 : 35. See above on those places.
27. By faith he forsook Egypt, not fearing the wrath of the king ;

468 EPISTLE TO [Ch. XI, vs. 28, 29.
for he endured, as seeing him who is invisible. Some have made dif
ficulties in reconciling this with the narrative in Ex. 2: 14, 15.
Stephen says that at his flight from Egypt he was full forty years
old, Acts. 7 : 23. He further declares that Moses was then aware
of his divine mission and supposed his countrymen understood
how that God by his hand would deliver them ; but they under
stood not, Acts, 7 : 25. Yet the verse refers not to his flight at
this time, but to a period forty years later, when by signs and
wonders, miracles and plagues, he effected the deliverance of his
people and led them forth with a majesty and fearlessness never
surpassed by the leader of a host. Even when the Israelites were
terrified, Moses was calm, and said, " Fear not, stand still, and see
the salvation of God. . . The Lord shall fight for you, and ye
•shall hold your peace," Ex. 14: 13, 14. Perhaps the apostle, how
ever, intends to include the whole course of Moses' mission to
Egypt when he was eighty years old, and refers to his fearless and
even majestic behaviour at the court of Egypt. Read the several
accounts in the early part of the book of Exodus. Moses treated
Pharaoh as a doomed man, as Daniel did Belshazzar on the last
night of his earthly existence. See especially Ex. 10 : 28, 29.
The secret of Moses' intrepidity and tenacity of purpose was his
faith in God's promises, purposes and perfections. He endured,
was strong and firm, because by faith he saw the hand of Jehovah
leading him, and the presence of God as a wall of fire round
about him and his people, though all this was unseen by his foes,
and, indeed, invisible to his natural eyes. His faith bore him up
and carried him along. He needed no more strength than he
thus secured.
28. Through faith he kept the passover, and the sprinkling of blood,
lest he that destroyed the first-born should touch them. What the
passover signified and how it was instituted can be learned from
Exodus L2 : 1 1-27. There is no significancy in here reading
through faith instead of by faith, as in previous verses. In the
original the form of the noun is not here changed. In this case
faith was chiefly manifest in promptly and carefully conforming
to an institution of God, recently ordained, and without inquiring
into the reason or fitness of the observance. He believed as did
Israel generally at this time that a neglect of the passover would
be followed by dire punishment. But by its observance the de
stroying angel did not touch the Israelites— did not do them the
least harm.
29. By faith they passed through the Red sea as by dry land : which
the Egyytians assaying to do were drowned. The narrative of these
events is found in Exodus 14 : 5-31. Perhaps no portion of history

Ch. XI, vs. 30, 31.] THE HEBREWS. 469
affords a better subject for painting or for song than the passage
of the Red sea. I have never seen a poor picture of it. The song
of Moses, composed on the occasion, is of exquisite beauty, both
in the original and in every version of it now at hand. It is the
oldest song, the words of which are extant. See Exodus 15 : 1— 18.
The sight of Egyptians drowned, swollen, floating ashore and be
coming food for jackals, must have been appalling to all, who felt
that God was their enemy. It was by faith in God's power and
care that Moses went boldly into and safely through the sea, and
persuaded his people to follow him.
30. By faith the walls of Jericho fell down, after they were com
passed about seven days. The apostle now passes to persons and
events after the death of Moses. The historic event here men
tioned is recorded in Joshua 6: 1-2 1. The mode of taking this
city was well suited to make all Israel believe that God was with
them and would fight for them. A procession marched round it
seven days, sounding trumpets. On the seventh day they marched
round seven times, and at the seventh time all the people shouted,
and without sapping or mining, without any human instrumen
tality, commonly resorted to, the walls fell, and the city was taken.
Read the instructive story.
3 1 . By faith the harlot Rahab perished not with them that believed
not, when she had received the spies with peace. The full account is
given in Joshua 2 : 1-24 ; 6 : 22-25. The spies here noticed are not
the twelve sent out by Moses, of whom Caleb and Joshua were
two. See Num. 13th and 14th chapters. These twelve seem to
have passed over the land generally without suspicion or molesta
tion. Their" names are all given. But the spies sent by Joshua
were two young men, whose names are not given, and who had
hardly entered Jericho till hostile search was made for them. Of
Rahab we know but little. She is called a harlot. Some have
thought that the word rendered harlot, where she is spoken of in
Joshua, means an inn-keeper. But surely this cannot be the mean
ing of the word rendered harlot in our verse and by another
apostle, Jas. 2 : 25. It may be that at the time the spies came to
Jericho, she did keep a house of entertainment. In fact some
think it is intimated by the narrative. But the best mode of ex
plaining the whole is to admit that at one time she had been an
immoral person, but hearing of the mighty deeds of the God of
Jacob, and having learned some of the doctines of the people of
Israel, especially respecting Messiah, she had repented and re
formed, and was preparing to endeavor to escape the woe and de
struction which she knew were about to fall on her people and the
surrounding tribes. She had learned enough of the Jews to know

470 EPISTLE TO [Ch. XI, v. 17.
that God was with them, and that they could not be long or suc
cessfully resisted. She " renounced her connexion with the ene
mies of God, and sought admission among his people. At the
hazard of her life she entertained the spies of Israel." At the
same time she knew that her country was to be overrun and her
city captured ; and she desired to save herself and her family
from the general ruin, and attached herself to the church of God.
This she did through the spies, and afterwards in a public manner.
One apostle says she was "justified," Jas. 2 : 25 ; and our apostle
puts her down among those, of whom the world was not worthy.
Patrick : " She was not only admitted into the society of God's
people, but married into a noble family of the tribe of Judah from
whom Christ sprang." Her husband' name was Salmon, the
father of Boaz, the father of Obed, the father of Jesse, the father
of David, Matt. 1 : 5. Her faith, not being dead, produced works,
and thus saved her and her family from impending ruin, and en
rolled her in a scriptural calendar of saints.
DOCTRINAL AND PRACTICAL REMARKS.
[NOTE. — In understanding the right practical use of this section,
as well as in getting at the right interpretation of the several
clauses, we must not forget that throughout this chapter the
apostle is dwelling on the theme introduced near the close of the
tenth chapter, viz, that faith is the great support and defence
against apostasy. All the cases mentioned suit the condition of
the Hebrews to whom he was writing, and the case of believers in
every age. Every thing points to Christ, and encourages to an
exercise of strong confidence in God.]
1. We may, we must expect trials, if we are in covenant with
God, v. 17. His incorrigible enemies may escape trying events
here, but not his friends. What mere man was dearer to God than
Abraham ; yet what mere man was ever more tried ? God proves,
but he does hot seduce. He subjects to tests, but they are fair
tests. "Let no man say when he is tempted, I am tempted of
God : for God cannot be tempted with evil, neither tempteth he
any man," James 1:13. Yet the Lord tries men, and often in pro
portion to their faith, even when the intent of the trial is not
understood. Well may a professed believer suspect that all is not
right when he lives without trial. One way in which faith so
mightily sustains us in trials is that it lifts us up above the world,
and enables us to see invisible things.
2. Genuine faith embraces all God says, and because he says it,
v. 17. Lindsay : " If we had no revelation, then there would be no

Ch. XI, vs. 17-19.] THE HEB RE WS. 471
help for it, but that we should follow what appeared reasonable to
ourselves. But if we have a revelation, if we are not prepared to
deny that the Bible is the word of God, then it is the dictate of
sound reason that we must belieye every thing propounded in that
book, even though it should appear to us difficult and strange, and
what, left to ourselves, we should never have thought of admit
ting. Cast away the book, and then believe what you please. In
this there is consistency." If men believe God has spoken in the
Bible, let them not sit in judgment on his decisions.
3. It is always safe to obey God as soon as we know his will, v.
17. This obedience should be prompt, hearty, unfaltering. Abra
ham obeyed God throughout. The voice of God arrested him
and would allow him to go no further. His prompt obedience
has earned for him a name above most names in the history of
our world, Gen. 22 : 15-18 ; James 2 : 21.
4. God does often take the real intention for the deed, vs. 17—19.
Lindsay: " Where it has been our purpose to perform some duty
and we have been prevented by causes which we could not possi
bly control, God will assuredly accept the will for the deed, and
we shall receive the same reward as if we had carried out our
purpose into action. So equally on the other hand, where a
wicked man has planned some crime, and laid all his measures for
its perpetration, he has incurred all the guilt of it, even although
unexpected detection should prevent its final accomplishment."
The true intent of the heart does, in God's esteem, stamp the real
character on all men's words and deeds.
5. It is a part of wisdom and of the true spirit of obedience, not
only to seem to obey, but to avoid all that could hinder our suc
cess, vs. 17-19. When Abraham received the command, he did
not doubt that it was from God, and so the painful secret he locked
up in his own bosom. He did not tell his wife ; it would have
done no good to do so. Her faith may not have been as
strong as his, and her distress and entreaties might have proved a
snare to him. And neither did he tell the young men who went
with him, but left them at the foot of the mountain. Their pres
ence might have interposed difficulties. Nor did he tell the secret
to Isaac until it was necessary for him to do so. Silence is often a
a duty. 6. What a mighty resource Christians have in the divine perfec-
fections, particularly in God's omnipotence. This1 was Abraham's
last resort, v. 19. Pool : " God's almighty power to raise from
the dead answered all the difficulties in the trial. Promises should
not fail, though Isaac was sacrificed ; for God would raise him up
and accomplish them. As to arguments from natural affection :

473 EPISTLE TO [Ch. XI, v. 18, 19.
Shall a child be dearer to me than a God, who quickens me and
can raise him from the dead?" Nothing reasons better than true
faith. 7. Men have no more grace than is evinced by them on fair trial.
Heavenly things have not made a right impression upon us if they
do not enable us to bear a great deal.
8. God is a Sovereign, perfectly free, wholly independent and
entirely unerring, v. 18. He has never asked for more than he had
a right to. He has never commanded but what we were bound
to obey.
9. The doctrine of the resurrection of the dead is so essential
to the comfort of Christians and a fulfilment of the promises, that
in all ages it has been regarded as possible, perhaps as certain, v.
18. Why should it be thought a thing incredible with men that
God should raise the dead ? Acts 26 : 8. If this doctrine is not
true, preaching is vain and faith is vain, and all men are yet in
their sins, 1 Cor. 15 : 14, 17. It is only when we heartily believe
this doctrine that we can give up such distressing inquiries as
those of the Psalmist : " Wilt thou show wonders to the dead ?
shall the dead arise and praise thee ? Shall thy loving-kindness
be declared in the grave ? or thy faithfulness in destruction ? Shall
thy wonders be known in the dark ? and thy righteousness in the
land of forgetfulness ?" Ps. 88 : 10-12. Clarke: " The resurrection
of the dead must have been the doctrine of the patriarchs ;' they
expected a heavenly inheritance ; they saw they died as did other
men ; and they must have known that they could not enjoy it but
in consequence of a resurrection from the dead." Some have
said that the doctrine of the resurrection was at this time un
known, and it is true that we cannot prove it to have been known
but by the nature of the case, and by the declaration of the apos
tle in this place. Blessed be God no. uncertainty rests on our
minds concerning the resurrection. Lindsay : " The sepulchres
of believers are the restingrplaces where they wait for a blessed
and glorious resurrection. Conceive the grave to be an abyss of
eternal annihilation, and the holy, solemnizing and elevating feel
ings which now cluster round it would be forever dispelled."
10. God can and will "do all he says, however unlikely it may
seem to carnal reason, v. 19. He said Isaac should be the pro
genitor of a great nation and of the Redeemer of lost men ; and
he made him so, though he was not born till both his parents were
past age, and though God-himself commanded him to be offered
on Mount Moriah.
11. It is exceedingly important that we have our minds firmfy
settled on the great principles, both of natural and revealed relig-

Ch. XI, vs. 19-22.] THE HEBREWS. 473
ion, v. 19. Had Abraham wavered concerning the divine exist
ence, the divine providence, the divine power, or the divine ve
racity, he never could have gone through his great trial. Owen :
" It is good for us to have our faith firmly built on the fundamental
articles of religion."
12. If with such examples of faith as that we are now consider
ing, we shall be unbelieving and disobedient, great will be our
guilt. Owen : " The example of Abraham was peculiarly cogent
unto the Hebrews, who gloried in being the children of Abraham,
from whom they derived all their privileges and advantages."
But believers are the spiritual seed of Abraham. Let them remem
ber that true faith can stand trials, and that by trials only can its
genuine nature be evinced. Owen : " If we are children of Abra
ham, we have no reason to expect exemption from the greatest
trials." 13. Was the offering of Isaac typical of the offering of Jesus?
Many think it was. Isaac was the only-begotten. His father gave
him up to death. He bore the wood on which he was to be offered.
For three days he was, in the mind of his father, dead. It was, as
by a resurrection, that he was raised from the dead. He was
offered on one of the hills hard by Jerusalem. Townsend : " The
sacrifice of Isaac by his father was so evidently typical of the sac
rifice of Christ, that there can be no doubt of the design to be
answered by this otherwise mysterious event." Not a few respect
able writers have supposed that pre-eminently at the time of offer
ing Isaac, Abraham " rejoiced to see Christ's day ; and he saw it,
and was glad,"- John 8 : 56. Compare Rom. 4 : 23-25.
14. Prophecy is from God, vs. 20-22. Because God sees future
and contingent events, because he alone sees them, and because he
will not make known such events to establish a lie ; therefore
prophecy is a good ground of faith in the holy scriptures. And
why should we not confide in the divine foresight whenever the
Lord chooses to speak to us of things to come?
15. These verses also explain to us somewhat the nature of in
spiration. Neither Isaac, nor Jacob, nor Joseph could go beyond
what the Lord revealed to him by his Spirit. Balaam express
ed the true doctrine when he said, "Must I not take heed to
speak that which the Lord hath put in my mouth ? If Balak
would give me his house full of silver and gold, I cannot go be
yond the commandment of the Lord, to do either good or bad
of my own mind," Num. 23 : 12 ; 24 : 13.
16. It is very becoming and very beautiful for parents to be found
piously blessing their children, vs. 20-22. And though they may
not be able to do it with prophetic authority, yet they ought to

474 EPISTLE TO [Ch. XI, vs. 20, 23.
be able to do it with importunate supplication, and to warn them
against living in sin or renouncing the God of their fathers. When
this is done in the true spirit of piety, it may have as blessed an
effect now as in patriarchal times.
17. It is a great thing to die in faith. It is peculiarly blessed to
die in -strong faith, vs. 20-22. "In the history of the patriarchs,
we see what faith can do to smooth the dying pillow. ' With what
composure and peace they fell asleep in the faith of God's promise !
Although they spoke only of the earthly Canaan, yet doubtless
that was regarded only as a type, or shadow, of the heavenly Ca
naan." Owen : " It is an eminent mercy, when faith not only
holds out to the end, but waxeth strong towards the last conflict
with death."
18. In all acts of religious worship we should use such language,
and assume such postures as we regard most humble and rever
ential towards God, v. 21. Yet are we not bound to throw the
body into painful attitudes, so as to divert attention from the main
object of our devotion. In such case the rule is, God will have
mercy and not sacrifice. Jacob leaned on the top of his staff, or of
his bed, when he needed such support. Owen: "There is an al
lowance for the infirmities of age and sickness, in our outward de
portment in divine worship, so as that there be no indulgence to
sloth or custom. But that an evidence of a due reverence to God
and holy things be preserved."
19. It is impossible for us to entertain in ourselves, or to inspire
in others too great an abhorrence of every form of cruelty, personal
or political, v. 23. Let those who practise such wickedness know
that neither custom nor personal animosity, nor reasons of state can
ever shield them from the awful accountability, under which they
act. God abhors tyranny and cruelty by whomsoever practised.
When brutal and bloody men are clothed with power to ransack
houses from garret to cellar, to hunt over the mountains and search
into caves for those, who are far better than those, who happen to
have power over them, the case is sad indeed. But God will in
due time bring to nought the counsels and the rage of wicked
men. 20. There are no circumstances in which genuine faith cannot
sustain the heart of the pious. Moses' parents "were as calm as if
all was right around them when they were utterly disregarding
the king's wicked edict requiring all male children to be put to
death, v. 23. Yet their faith was not presumption. They used all
proper means, but they trusted in God to bless the means. He,
who assures his people of final victory, tells them they must be
faithful unto death, watch and pray, fight on and never give over

Ch. XI, vs. 24-29.] THE HEB RE WS. 475
till they are safely lodged in heaven. He, who despises duty,
despises promises and him that made them. God can preserve us
in the darkest hour, and greatest peril ; but he has not bound
himself to protect the reckless.
21. It is an old saying that the lives of the best men and the lives
of the worst men ought to be written, the former for the imitation,
the latter for the warning of mankind. On this principle the Bible
seems to have been composed. Especially do the well disposed
need such bright examples as we have in Moses, vs. 24-29. He was
a man of vast learning, was mighty in word and deed, was full of zeal
for the divine glory, was amazingly meek in his own cause, and
as courageous in God's cause, was very patient under trials, very
pitiful and tender to his brethren, made no parley with the sin of
idolatry, disobliged himself to serve others, was unflinchingly
faithful in every charge, was far above envy and ambition, ardent
ly loved good men, followed good advice by whomsoever given,
and had a faith that could not be shaken by threats from the great
est earthly potentate, nor by the waves of the Red sea, nor by long
delays, nor by the turbulence of men. His was indeed a noble
character. If men were good and wise, how they would study,
admire and imitate this great character.
22. If we have trials, Moses had still greater trials. He was hardly
born till his life was sought. He had perils from his enemies the
Egyptians and from his own brethren the Jews, he once saved his
life only by flight, for forty years he dwelt in a strange land, his
chief official dealings were first with a fierce and cruel monarch, and
then with an unsteady, passionate and fickle people, who were once
ready to stone him ; his best deeds were misrepresented, and he
was charged with ambition and arrogance ; yet he bore it all well.
He showed us by example what we ought to be and to do in the day
of darkness and conflict. Once did he fail and that showed him to
be a mere man. Only once did he fail, and that showed him to be
an uncommonly good man.
23. Like Moses every man both chooses, something and refuses
something, vs. 24-26. Men .are continually making their election
of good things on earth, or good things beyond this life, of a por-
ion with the, wicked, or, a portion with the saints. Like Moses
some, choose the good part and , so prove their wisdom. But
whether men act wisely or foolishly, they all- choose. Moses
chose deliberately, in the full vigor of his mind, and he never re
gretted,, his , choice, . ,-. It was unconditional and unreserved. He
was led to make, it by the grace of God. He welcomed poverty,
reproach, toil, care and pain. So now all good men do the same
if it is necessary to the maintenance of their integrity. But while

476 EPIS TLE TO [Ch. XI, vs. 24-27.
all men choose, how few choose wisely. The pleasures of sin
allure, the honors of earth have charms, the wealth of the world
has a fatal power, and men yield, and deliver themselves over to
corruption. Nor can men now escape affliction with the people of
God, if they would be Christians. Nor can they ever come off
conquerors without a fixed and a determined choice to glorify God
cost what it may.
24. Let no man renounce the church and forsake God's people,
because they are poor, despised, forsaken, persecuted, vs. 24-26.
It has commonly been the case that the poor of this world were
the rich in faith, Jas. 2:5. Let us hold fast the covenant. Let us
cleave to the Saviour, and bear his cross. Gouge : " Affliction
may be chosen, or, it may be willingly undergone." It has been by
thousands. 25. It is not true that there are no pleasures in sinning. The
Bible says there are, v. 25. True, they are followed by awful
pangs of remorse, and, if not repented of, by eternal wailings and
curses. True, they are now sweet, but in the end they bite like
the serpent. Then too they are short-lived. They last for a mo
ment, a little moment. The fashion of this world passeth away..
At best all merely earthly good lasts no longer than life ; and
commonly it leaves men before they leave this earth. It is sweeter
to forego sinful sweets than to enjoy them, to renounce the pleas
ures of sin than to hold them fast.
26. It is in vain to attempt to lead a Christian life in any age or
country, and yet escape the reproach of Christ, v. 26. All who
will live godly in Christ Jesus shall suffer persecution, 2 Tim. 3:
12. The offence of the cross has not ceased in our day. There is
no getting on without Christ, and there is no getting on without
the reproach of Christ. The reproaches of Christ are great
riches, greater than all the treasures of Egypt. How great then.
must be the riches in glory !
27. It is right often to think of the everlasting consequence's of
our words and deeds, whether good or bad, v. 26. Moses was
not blind to his own interests, but he preferred those that were
most enduring, the glorious recompense of the blessed reward. If
faith does not reason by the art of the logician, it still reaches wise
conclusions by submitting to divine teaching and divine guidance.
28. When God is indubitably on our side, we are infallibly
right, and need fear nothing, however great and terrible it may
seem to be, v. 27.' Owen : " Even the wrath of the greatest king
is to be disregarded, if it lie against our duty towards God." If
God calls us to go forward, timidity is rashness, and fear is both a
sin and a shame.

Ch. Xi, vs. 27, 28.] THE HEBREWS. 477
29. Yet many a time nothing but faith can sustain. It was so
with Moses, v. 27. He knew that God was both wiser and stronger
than men. He knew all would be well for the righteous, if
God ordered it. He knew that God had a hook in the nose of
every obdurate enemy and could turn him whithersoever he
would. But he knew all this by faith, by faith in the truths of
natural religion and in all the revelations God had made to the
fathers. To the eye of sense and carnal reason, all was just the
opposite. 30. Genuine faith obeys in all things. It comes when it is
called. It goes when it is sent. It carries out in all particulars
the directions for the passover and the sprinkling of the blood, v.
28. " Obedience to God is man's highest reason." He never acts
so wisely as when he promptly yields to the voice of Jehovah.
Moses and all Israel proved it so in the whole matter of the pas
chal lamb. Not one of their first-born perished.
31. Was the passover typical of the sacrifice of Christ? The
common opinion is in the affirmative. It seems to be supported
by Paul : " Christ our passover is sacrificed for us : therefore let
us keep the feast, not with old leaven, neither with the leaven of
malice and wickedness ; but with the unleavened bread of sincerity
and truth," 1 Cor. 5 : 7, 8. In the passover the most prominent
provision was an unblemished lamb. In the gospel we have the
spotless Lamb of God, who was led as a Lamb to the slaughter.
Compare Isa. 53 : 7 ; John 1 : 29. The blood of the passover lamb
protected every family from the ruin brought on their Egyptian
neighbors. It was their ransom from the destroying angel. So
all believers " were redeemed by the precious blood of Christ, as
of a lamb without blemish and without spot," 1 Pet. 1 : 18, 19.
The blood of the paschal lamb was to be sprinkled on the posts
and lintel of every door. So the blood of Jesus Christ must be
sprinkled on every soul. The flesh of the paschal lamb must be
eaten. So says Christ, " Except ye eat the flesh of the Son of
man, ye have no life in you," John 6 : 53. Not a bone of the pas
chal lamb was to be broken, neither was a bone of our Saviour
broken. It is on grounds like these that from the days of Cyril
of Alexandria to this time, a large number of persons have re
garded the passover as typical. Some indeed may have lightly
esteemed this feast and thought it a small thing to sprinkle the
blood of a lamb on the door, as a preservative from the vengeance
of the Almighty, just as many now despise through unbelief the
sacrifice of Christ But this is folly and wickedness. Owen :
" Whatever is not sprinkled with the blood of Christ, the Lamb
of God, who was slain and sacrificed for us, is expo:cd unto de-

473 EPISTLE TO [Ch. XI. vs. 28-30.
struction from the anger and displeasure of God, for it is the
blood of Christ alone which gives us security from him that hath
the power of death." We cannot therefore too carefully enquire
whether, as Moses believingly observed the passover, we do in
truth embrace Christ by a lively faith. Unbelief will ruin any
man, any cause or any service. No sin is more provoking to
God. 32. The history of the Egyptians furnishes several illustrations
of that great principle of the divine government, punishment in
kind. They had long practised horrid cruelties against little chil
dren. Now all their own first-born perish in a night, v. 28. They
were particularly fond of drowning people. So the waters of the
Red sea overwhelmed their king, their captains and all their host.
Let' the wanton and the cruel never forget that Jehovah is the
sovereign Lord- of all instruments and all causes, and can easily
take vengeance in a way that shall terribly remind them of their
own wickedness. " God ordereth punishment according to sin."
33. Let parents remember that in wantonly provoking God,
they may be, and often are terribly exposing their dearest offspring
to the awful vengeance of God. It was so with the Egyptians, v.
28. Gouge : " Children may be punished for their fathers' sins."
34. Things are safe or perilous, promote our good or bring on
us ruin, according as God makes them to subserve his purposes
of mercy or vengeance. Moses and his people were never more
safe than when marching across the channel of the Red sea ; but
the attempt to do so was destruction to the Egyptians, v. 29. It
was a bold, but not a rash thing for Moses and his people to pass
through the sea. It was both rashness and madness for Pharaoh
and his host to follow them. When we are sure that we have
divine authority for any thing, we need have no further appre
hension, but go calmly forward. God has provided for every
result. Owen : " Faith will find a way through a sea of difficulties,
under the call of God." On the other hand, when the wicked
most loudly cry, Peace and safety, dire destruction is commonly
nearest. There is something truly fearful in the rapidity with
which the wicked at last go down to death.. Owen : " When the
oppressors of the church are nearest unto their ruin, they com
monly rage most, and are most obstinate in their bloody persecu
tions." 35. God can work by, without, or contrary to means; he can
work by feeble means ; he can work by any means ; then again, he
can dispense with all means, v. 30. He used no means in creating
the world, unless his word be so considered. He worked contrary.
to means, when the Saviour put clay upon the eyes of the blind

Ch. XL, v. 3I-] THE HEBREWS. 479
man, and yet healed him. He worked by means, when he saved
Noah in the ark. God is not tied to the use of means or instru
ments, though he commonly employs them.
36. When the walls of Jericho fell down, and it was destroyed,
Joshua adjured his people, saying, " Cursed be the man before the
Lord, that riseth up and buildeth this city Jericho : he shall lay
the foundation thereof in his first-born, and in his youngest son
shall he set up the gates of it," Josh. 6 : 26. Yet when the Saviour
of sinners came, into the world there were inhabitants, even in that
accursed place, whom the Saviour in his love and pity visited.
There he found Zaccheus, Luke 19:1-10. Yes, salvation went
even to the house of that unconscionably greedy wretch. There,
too, Jesus healed two blind men, one of whom was Bartimeus.
Blessed be God, that where sin and the curse did abound, grace
and mercy have much more abounded.
37. There is mercy for the chief of sinners, v. 31. This is a
truth taught in all the scriptures. By repentance and faith, Ra
hab the harlot saved herself and her family from temporal destruc
tion. And in our Lord's time the publicans and the harlots en
tered into the kingdom of God. That Rahab's religious belief
was right, we learn from the scripture : " I know that the Lord
hath given you the land, and that your terror is fallen upon us,
and that all the inhabitants of the land faint because of you. For
we have heard how the Lord dried up the waters of the Red sea
for you, when ye came out of Egypt; and what he didmnto the
kings of the Amorites that were on the other side Jordan, Sihon
and Og, whom ye utterly destroyed. And as" soon as we had heard
these things, our hearts did melt, neither did there remain any
more courage in any man, 'because of you : for the Lord your God,
he is God in heaven above and in earth beneath," Josh. 2 : 9-1 1. It
was on this faith consistently acted out that Joshua saved Rahab
the harlot, and her father's household, and all that she had ; and
that she dwelt in Israel in honor and usefulness, and was one of
the ancestors of our blessed Lord, Josh. 6:25; Matt. 1:5,6. Thus
we see how " that a woman, that was an alien, and in mean condi
tion among her own people, was grafted into the body of the
church by faith. Whence it follows that the most exalted are of
no price in the sight of God, unless they be estimated according
to faith : while on the contrary, such as were scarce allowed a
place among the profane and reprobate, are adopted into fellow
ship with angels," Jas. 2 : 25. Some seem offended at this proc
lamation of free grace to sinners, and claim that the cause of pu
rity suffers by such teaching. But God's grace is thus glorified.
Lindsay : " The honor of religion is not tarnished by the sins indi-

480 EPIS TLE TO [Ch. XI, v. 31.
viduals may have committed before conversion. It is what they
do afterwards that brings a stain upon the faith which they pro
fess. The more worthless their previous conduct may have been,
the more signal is the triumph achieved in their reformation."
Gouge : " Notorious sinners may obtain much mercy." Blessed
be God for that.
38. The token that saved Rahab and her house was unobserved
by all the inhabitants of Jericho, or if noticed at all, was not by
them either understood or rightly estimated. It was a scarlet
thread hanging out of her window. So the fact of a soul believing
in Christ and being sprinkled by his blood, is either unnoticed or
lightly esteemed by the mass of men. Yet on that fact turns salva
tion. Reader hast thou the scarlet thread hung out ? Is the blood
of the Lamb on thy door posts and lintel? Hast thou fled to
Jesus ?
39. Let every man see to it that his relations to the people of
God be all right. This was a part of Rahab's wisdom. He, who
prefers not Jerusalem above his chief joy, is in a sad plight.
Gouge: "There are cases wherein the church is to be preferred
before one's own country." It is patriotic to say, I love my coun
try, and when she is wronged I will help defend her to the last ;
but it is heathenish to say, I go with and for my country, right
or wrong.
40. This section of our chapter, like the preceding, presents to
our notice, in several aspects, the nature and power of faith. It
shows us how faith puts a just but a very low estimate on worldly
honors, riches and pleasures. It enables good men to despise all
that is forbidding and threatening, that they, may hold commu
nion with God's people. It makes men look far forward to the
day of retribution. It imparts the spirit of invincible endurance.
It emboldens. It expels fear. It obeys. It trusts. It has a good
memory treasuring up mercies. It finds deliverance in blood, the
blood of an innocent victim. All the saints are believers. Its ten
dency is to grow. It has a tendency to make others bold.
41. And unbelief is as vile and as mischievous, as faith is pre
cious and useful. It drowns men in destruction and perdition.
Owen : " Although unbelief be not the only destroying sin (for the
wages of every sin is death, and many are accompanied with pe
culiar provocation), yet it is the only sin which makes eternal de
struction inevitable and remediless." There are no greater op
posites than faith and unbelief, trust and distrust towards God.
42. It is very clear from the examples cited by the apostle, thjlfft
genuine faith has always wrought with works, and by work«K has
been made perfect, Jas. 2 : 22. It is indubitably true tfmat faith

Ch. XI, vs. 17-31.] THE HEB RE WS. 481
without works is dead. How could it be otherwise ? Faith, that
is unproductive of corresponding action, is dead, being alone.
These ancient worthies believed, and therefore they spake, they
toiled, they rejoiced, they triumphed mightily. Whatever God
said was in their eyes as true as if they saw it all with sense or
reason or both. Doddridge : " Let these glorious instances of
faith be preserved in our memory, and have their due influence
uoon our hearts."

3i

CHAPTER XI.
VERSES 32-40.
OTHER AND LATER EXAMPLES OF THE POWER OF
FAITH.
32 And what shall I more say ? for the time would fail me to tell of
Gideon, and of Barak, and of Samson, and of Jephthah; of David also and
Samuel, and of the prophets :
33 Who through faith subdued kingdoms, wrought righteousness, obtained
promises, stopped the mouths of lions,
34 Quenched the violence of fire, escaped the edge of the sword, out of
weakness were made strong, waxed valiant in fight, turned to flight the
armies of the aliens.
35 Women received their dead raised to life again : and others were tor
tured, not accepting deliverance ; that they might obtain a better resur
rection :
36 And others had trial of cruel mockings and scourgings, yea, moreover
of bonds and imprisonment :
37 They were stoned, they were sawn asunder, were tempted, were slain
with the sword : they wandered about in sheepskins and goatskins ; being
destitute, afflicted, tormented ;
38 Of whom the world was not worthy : they wandered in deserts, and in
mountains, and in dens and caves of the earth.
39 And these all, having obtained a good report through faith, received
not the promise :
40 God having provided some better thing for us, that they without us
should not be made perfect.
IN this section we find our apostle pouring out a cumulative
argument, and giving us many illustrations, in an impetuous
stream of eloquence. There are few passages of equal power
in any language.
32. And what shall I more say? for the time would fail me to tell
of Gideon, and of Barak, and of Samson, and of Jephthah ; of David
also, and Samuel, and of the prophets. Here, as in other places,
respect is not had to the chronological order of events, or of men's
lives, where nothing depends upon a regard to time. Barak pre-
(482)

Ch. XI, v. 32.] THE HEBREWS. 483
ceded Gideon, and Jephthah preceded Samson, and Samuel was
older than David. But for the purpose of the apostle nothing de
pended on the chronological order. Each of these men was a
bright example of faith, whensoever he lived. The apostle is not
teaching history but the nature and power of faith. The render
ing of the whole verse is good and is generally followed. Mac-
knight paraphrases the question at the beginning, What need is
there to produce more examples of the power and efficacy of faith ?
This is virtually the same as that of Guyse. Doddridge : And
what shall I say further upon this copious, this inexhaustible sub
ject ? The time would fail me ; Peshito : There is little time ; Tyn
dale, Cranmer and Genevan : The time would be too short. The
story of Gideon is given in the sixth, seventh and eighth chapters
of Judges. It is written with great clearness and precision. It
presents him as a modest, but courageous man, very anxious to
know and determined to do the will of God, and deliver his
country from the oppressor. He was exactly obedient to the
divine will in all his methods of rescuing his country from the
Midianites. Some have expressed doubts of his piety on account
of the ephod mentioned in Judg. 8 : 27. This indeed led the peo
ple of his time into idolatry and was finally the means of impair
ing confidence in him and his house. But there is no more evi
dence that he made or encouraged an idolatrous use of it, than
that Moses was responsible for the idolatry occasioned by the
misuse of the brazen serpent, which Hezekiah destroyed because
his people burned incense to it, 2 Kings 18:4. There is no evi
dence that Gideon designed the ephod as any thing but a memo
rial of the great deliverance which God wrought by him.
Gideon lent his influence for life to the suppression of idolatrous
practices, Judg. 8 : 33. The history of Barak is inseparably con
nected with that of Deborah, and is found in the fourth and fifth
chapters of Judges. It is written with great force ; and the song
celebrating the victory granted him is of rare beauty. All Barak's
movements were directed by the Spirit of God in the prophetess,
Deborah, the wife of Lapidoth. Like Gideon Barak manifested
his faith by promptly and minutely following divine directions in
all his efforts to redeem his country and countrymen from oppres
sion and oppressors. The same is true of Samson and of Jephthah.
Samson's birth was announced by the angel of the Lord. He was
the son of Manoah and a Nazarite to God from the womb. His edu
cation was divinely directed. His marriage to a woman of Timnath
was of the Lord, though she was by no means a congenial spirit and
behaved badly. His whole history is found in the thirteenth,
fourteenth, fifteenth and sixteenth chapters of Judges. He was

484 EPISTLE TO [Ch. XI, v. 33-
a mighty man and had strong faith in God, and is justly numbered
among the worthies of antiquity. In all his mighty acts he seemed
to have a deep sense of dependence on the strength and favor of
God, and he evidently acted in the main in obedience to the be
hests of God, though Delilah was a snare to him. Jephthah's his
tory is found in the eleventh and twelfth chapters of Judges. He
was a great deliverer. Like Samson he was obedient to the im
pulses of the Holy Spirit suggesting the will of God. Some have
thought that they found sin in these godlike heroes. Perhaps they
have succeeded. But that only proves that the best of men are
men at the best. The things most seriously charged relate to
Gideon's ephod, Samson's marriages, and Jephthah's vow. But
God seems to have ordered the first marriage of Samson, as he did
that of the son of Beeri, to a bad woman, Hos. 2 : 2. Jephthah's
vow was rash, and so involved him in deep affliction, leaving his
daughter to bewail her perpetual virginity. But Joshua acted
rashly in the matter of the Gibeonites and even Moses once
spoke unadvisedly. It has been shown that Gideon was an enemy
to idolatry, and the worst motive that can be imputed to him was
perhaps some vanity in attempting to perpetuate the memory of
his great victory. The history of David and the history of Sam
uel are long, full and well known, and are found at length chiefly
in the first and second books of Samuel. Their lives were very
eventful, and, although not faultless, are full of illustrations of
the reality and efficacy of faith in God's word and promises.
See i Sam. 7: 3-13; 2 Sam. 8 : 1— 15. The same may be said in
general of all the prophets. Thus the apostle proceeds to speak of
those :
33. Who through faith subdued kingdoms, wrought righteousness,
obtained promises, stopped the mouths of lions. Joshua and David
and Barak and Gideon certainly subdued kingdoms. Abraham and
Phinehas and a host of others wrought righteousness. The same
phrase in Acts 10 : 35 designates a man that leads a truly pious
life; but here it may point to those, who executed justice in be
half of the oppressed. I have seen the interleaved Study Bible
of President Davis, with a note explaining the phrase obtained pro
mises, as do Chrysostom, Theodoret, Bengel, Bleek and others,
viz, as obtaining pledges by promise from God that he would do
some great thing for them. Abraham, Caleb, Phinehas and Solo
mon are wonderful instances of this kind of power with God.
Gen. 22: 16, 17, 18; Num. 14:24; Josh. 14:6-14; Num. 25 : 12, 13;
1 Kings 3 : 11-14. This sense is good. But the phrase also means
to obtain promised blessings. This interpretation is preferred by
Owen, Boehme, Lindsay and others. This also is a good sense

Ch. XI, vs. 34, 35.] THE HEBREWS. 485
and is illustrated in the history of many. Some commentators
decline to decide between . these interpretations, as Duncan,
Clarke and others. Samson and David had a good deal to do
with wild beasts, and each of them slew a lion. But the reference
is specially to Daniel, who spent a night in the den of these
furious and ferocious creatures, and was not harmed by them,
Dan. 6 : 1-24. The mention of Daniel naturally suggests the
first clause of verse
34. Quenched the violence of fire, escaped the edge of the sword,
out of weakness were made strong, waxed z)aliant in fight, turned to
flight the armies of the aliens. The first clause clearly points to
such persons as Daniel's friend's, Shadrach, Meshach and
Abednego, Dan. 3 : 1-30. They believed God, and, if it were
best, that he would not allow them to perish in the fiery fur
nace. But they resolved to die, rather than commit idolatry.
There may have been other cases as striking, but they are not
recorded. Moses escaped the swOrd of Pharaoh, Exod. 18:3;
and the history of Elijah shows how he escaped the sword of as
cruel wretches as ever lived. David too was shielded against
Saul. When men were brought back from the borders of the
grave, to which they had been reduced by disease, it may be said
that out of weakness they were made strong. Such a deliverance
was that of Hezekiah, Isa. 38. The same is true when men were
endowed with supernatural strength as when David leaped a high
wall, or broke through the dense lines of an armed enemy, 2
Sam. 22 : 30. All sacred history abounds in instances of men,
who waxed valiant in fight, men too who were as Weak as. water,
when not divinely sustained. Most of the worthies actually named
in v. 32 afford illustrations. Think too of Jonathan, who in battle
grew so faint that he tasted the honey, and yet with none but
his armor-bearer captured the garrison of the Philistines, 1 Sam.
14:4, 27. In verse 32 are also found the names of several, who
turned to flight the armies of the aliens. Compare also 1 Sam. 17:
53 ; 2 Sam. 12 : II. Faith did more than all these things, for
35. Women received their dead raised to life again: and others
were tortured, not accepting deliverance ; that they might obtain a
better resurrection. The first clause receives its full illustration in
the raising of the son of the widow of Sarepta, and of the son
of the Shunamite, 1 Kings 17:22; 2 Kings 4:31-37. These re
ceived their dead raised to life again: The last clause of this verse
is not so easily explained. The word; rendered1 were tortured is
not found elsewhere in the New Testament. Peshito: Some died
under tortures; Wiclif: Other were holden forth; Tyndale,
Coverdale, Cranmer, Genevan, Rheims and Doway : Others were

486 EPIS TLB TO [Ch. XT, vs. 36, 37.
racked. Luther's old Bible, were stretched out ; Calvin, stretched
on the rack. Clarke thinks that the particular kind of torture is
described by the Greek verb, and that we should read, others
were bastinadoed. Bloomfield, beaten to death. Some think that the
torture consisted in being beaten with rods ; others that it. con
sisted in being stretched and scourged upon the wheel. It is not
possible (happily it is not necessary) for us to decide the exact
kind of suffering here described. It may include many forms of
torture. Some refer, perhaps rightly, to the tortures of Eleazer,
2 Mac. 6 : 30. Many interpreters suppose that the apostle here
has specially in his mind the sufferings, constancy and hopes of
the mother and her seven sons whose martyrdom is recorded in
Maccabees, One can hardly read 2 Mac. 7 : 1-42, and doubt the
correctness of this interpretation. But the tortures inflicted on
that blessed family were various. They could have escaped suf
fering, if they had been willing to accept deliverance on terms dis
honorable to a witness for God and his truth. And they con
stantly declared that they were sustained by- the blessed hope of
a better resurrection — a better resurrection than the wicked shall
attain, or a resurrection to a better life than any man enjoys on
earth, or a better resurrection than that of the son of the widow.
Although the apocryphal books are never cited by inspired men,
yet the vapostle very properly refers to well known facts in history
to illustrate his subject, even as Christ referred to the falling of
the tower in Siloam, or to the mingling of human blood with some
recent sacrifices, in order to show the necessity of repentance.
36. And others had trial ofcruei mockings and scour gings, yea, more
over of bonds and imprisonment. Some refer the mockings to Ish-
mael mocking Isaac, and to the children mocking Elisha ; but
probably the reference of both mockings and scourgings is still to
the persecutions under Antiochus, of which we have an account
in the sixth and seventh chapters of 2 Maccabees. Samson also
was cruelly mocked when he was blind. The bonds and imprison
ment include the cases, of Joseph, Samson and Jeremiah. Doubt
less there were many like them. There is nothing in the original
corresponding to cruel, though these mockings were in their
nature cruel.
37. They were stoned, they were sawn asunder, were tempted, were
slain with the sword : they Wandered about in sheepskins and goatskins ;
being destitute, afflicted, tormented. Stoning was a Jewish mode of
putting men to death. It may have been in use among the
Egyptians, as we may infer from Exod. '8 : 26. The two most re
markable instances of thus putting good men to death were those
of Naboth, who would not for money sell his portion in Israel to

Ch. XI, v. 38.] THE HEBREWS. 487
gratify a vain and covetous tyrant, and of Zechariah, the son of
Jehoiada, who plainly told the people their sins, and who by order
of a brutal and ungrateful tyrant was thus killed in the court of
the temple, 1 Kings 21: 1-14; 2 Chron. 24:20-22; Matt. 23:35.
We have not in the Old Testament any account of men being
sawn asunder ; but a general Jewish tradition, widely received in
the Christian world from early ages, declares that Isaiah was thus
cruelly put to death. Some suppose this kind of punishment is
referred to in 2 Sam. 12 : 31 ; 1 Chron. 20: 3 ; Amos 1 : 3. But is
this the same punishment ? Still others were tempted, all sorts of
seductions and enticements being placed before them. Antiochus
actually offered great favor and preferment to one of the noble
seven brethren, if he would but deny his religion. Such things
have often been done. They are a terrible part of the horrid
machinery of persecution. Some have proposed alterations in the
Greek text so as to read were branded, burnt alive, mutilated, or
pierced through. But there is neither necessity nor authority for
any such change of the text. One of the most horrid things in
persecutions is the constant endeavor of cunning men to defile the
conscience of the martyr. Many, very many had been slain with
the sword. Their sufferings were terrible even to the beholders ;
but they were short and soon over. That pink of persecutors,
Doeg, slew eighty-five priests, who had done nothing but show a
becoming humanity, and he butchered all the inhabitants of Nob,
the city of the priests beside, 1 Sam. 22 : 18, 19. He is rendered
immortally infamous by the great Hebrew lyric poet, Ps. 52.
There seems also to have been a great butchery of God's prophets
by the sword in the days of Elijah, 1 Kings 19 : 10. In all these
cases we must remember that sacred history gives us but very
brief hints and outlines. Others were driven from comfortable
homes, from all domestic and neighborly charities, became exiles
from the public Worship of God, and wandered about in the skins
of animals, glad to get an undressed sheepskin or goatskin to cover
their nakedness. Such were destitute of means, of friends, of com
forts, and often of necessaries. They were also afflicted for the
state of their country and the state of the church, afflicted in their
own minds ; and tormented by frequent alarms, by merciless pur
suits, and, when arrested, by refined tortures.
38. Of whom the world was not worthy : they wandered in deserts,
and in mountains, and 'in dens and caves of the earth. The apostle
seems to continue here the account begun in v. 37. They were
wanderers in deserts, mountains, dens and caves. See 1 Mac. 2 : 24-
39; 2 Mac. 6: 11. How many of them died of diseases contracted
by exposure to inclement weather, or for want of suitable food, or»

488 EPIS TLB TO [Ch. XI, vs. 39, 40.
medicine, or nursing, or by robbers and wild beasts and venomous
serpents will not be known till we can learn the contents of the
book of remembrance. For one striking fact on this subject see
1 Kings 18:4, 13. But the world, that so persecuted these men,
was not worthy of them. And so, in his own good time, God took
them out of the world, and received them up into glory ; while
the world was all the worse for their absence from it. This clause
settles the question of the piety and salvation of all these persons.
If they had been of the world, the world would have loved its own.
39. And these all, having obtained a good report through faith, re
ceived not the promise :
40. God having provided some better thing for us, that they without
us should not be made perfect. On having obtained a good- report
through faith, see above on v. 2, where we have the same words.
This confirms the truth that all these men had saving faith. When
it is said they received not the promise, the meaning is that they re
ceived not the promised blessing of Messiah's reign — they saw
not the Lord's Christ — they had no prophet who like John Baptist
could point to a living man, and say, Behold the Lamb of God.
When Paul says that God had provided some better thing for us, he
doubtless refers to the full and complete revelation of the way of
life made known in the gospel by the coming, teaching, suffering
and exaltation of Christ. The ancient church, famous as she was
for faith, did not know or teach the way of God perfectly, nor had
she the glorious liberty enjoyed under the gospel, nor did her
rites give ease to the conscience as the worship of the gospel
church, enjoying the full doctrine of a gracious salvation by a
known Redeemer, is well suited to do. There is probably a close re
ference to the conscience as in previous parts of this epistle. The
atonement, righteousness, and intercession of Christ are essential
to the fulness of a believer's joy. The belief that he would come
sustained the ancient church. His actual manifestation, teaching,
life, death and exaltation are the joy of New Testament saints.
Beza: "To us is given the reality of Christ, so that they cannot
be blessed without that which takes place in our day." Cony
beare and Howson explain their not being made perfect thus :
" They could not attain their consummation, including the attain
ment of the full maturity of their being, and the attainment of
the full accomplishment of their faith." Lindsay : " The some
thing better is the fulfilment of the great evangelical promise
given to Abraham, and Isaac, and Jacob — the actual appearance
of Messiah." Compare Luke 10 : 23.

Ch. XI, vs. 32, 33.] THE HEB RE WS. 489

DOCTRINAL AND PRACTICAL REMARKS.
1. On many great matters arguments and illustrations are end
less, and yet each of them may be fair, instructive and conclusive.
This is true of the great themes of natural theology, and of the
evidences of Christianity, as well as of the power of faith here
dwelt upon, v. 32. In such cases one must exercise sound judg
ment, and not weary men's minds with an overplus. It is well,
however, in such cases often to let it be known that our resources
have not failed, and that if it were proper we could say much
more. 2. The study 'of history is useful ; and the most improving his
tory is that of good men, v. 32. It shows us that God is sover
eign in his allotments, that good men can bear a great deal and
yet triumph, and that divine grace is all-sufficient. The history
of modern saints, so far as correctly written, is often as edifying
as that of God's ancient people. If we would be built up in faith
and holiness, let us use all the means appropriate to so happy an
end. It is often profitable to pay a visit to Daniel in the lion's
den, to the three young Hebrews in the furnace, to the saints in
all their sorrows.
3. When God is with any man, he is sure to prevail, v. 32.
Before the Almighty, all obstacles vanish, all hostile arms are
nerveless, all friendly hands are puissant, a pitcher is as good as
a battery, and a lantern equal to a regiment. " The race is not
to the swift, nor the battle to the strong." Calvin : " It was cer
tainly ridiculous for Gideon with three hundred men to attack a
huge host: to brandish pitchers in their hands was a means of
exciting alarm worse that idle. Barak was anything but a match
for his enemy, and was guided only by the counsel of one woman.
Samson, a rustic, and one who had used himself to no other arms
than implements of husbandry — what could he do against such
haughty conquerors, by whose might the whole people had been
subdued ? Who would no't at first have condemned, as rash, the
enterprize of Jephthah, who professes himself the avenger of a
people so utterly past hope ?" God can do all things. With him
is all might. If God be for us, who can be against us ?
4. When men would subdue kingdoms, let them first see to it
that they have for it a divine warrant as had Joshua, David and
others of old, v. 33. Wars of conquest for purposes of rapine,
lust of domination and cruelty are greatly to be abhorred. And
when those who would be conquerors are sure they have good
warrant for their course in the main, let them see to it that they

490 EPISTLE TO [Ch. XI, v. 33.
do not their work cruelly, lest it happen to them as to the Assyrian,
whom God sent to scourge a guilty people, and because he did it
wantonly and brutally, Jehovah then dealt with him in awful
severity. Men may be as criminal in the spirit, with which they
do God's will, as in rebellion against his known purposes. God
abhors tyranny and cruelty. They may long go unpunished, but
vengeance is sure at last
5. It is a great mercy that our Lord permits and enables his
humblest and poorest friends to work righteousness in a way of holy
living, v. 33. In scripture this is one of the characteristics of a
good man, Ps. 15 : 2. " He that doeth righteousness is righteous,"
I John 3 : 7. But the holy life of a good man is not fitful. True
piety is a gracious habit. He that wavereth is like a wave of the
sea. 6. It is a great matter when from age to age God raises up men
of public spirit and great intrepidity, who fearlessly do right and
work justice for the community at large, delivering the oppressed
and driving the minions and myrmidons of cruelty into deserved
obscurity, or merited exile, or chastening haughty insolence. What
a blessing to his generation was Abraham, when he chastised the
four predatory kings, Gen? 14: 13-16; or Moses, when he boldly
confronted two hundred and fifty leading men in the camp of
Israel and saved the people from an overthrow, Ex. 16: 1-36; or
Samuel, who so administered public affairs that not even a son of
Belial was found hardened enough to impeach his integrity, 1 Sam-
12 : 1-5 ; or Solomon, who satisfactorily solved the question of the
stolen child and many hard questions, so that the people saw that
the wisdom of God was in him to do judgment, 1 Kings 3 : 16-28.
Such a man is "as the light of the morning when the sun riseth,
even a morning without clouds ; as the tender grass springing out
of the earth by clear shining after rain," 2 Sam. 23 : 4. Lindsay :
" A righteous ruler stays the arm of the oppressor, and extends
the shield of his protection over the weak and defenceless. What
a blessing is it to a community, when those who are at the helm
of affairs are regulated in all their procedure by a regard to the
will of heaven ! " And wo unto thee, O land, when thy prince is
a child, of feeble understanding, of vacillating purpose, fond of
gifts that blind the eyes, or of or^e heart with rogues and
knaves. 7. It was a great thing in some of the " elders " to obtain from
God promises that he would send great spiritual blessings on them
and on our race. We have no need to endeavor to obtain such
gracious engagements, for we already have in undoubted revela
tions from heaven covenant pledges the most ample and glorious,

Ch. XI, vs. 33, 34.] THE HEBREWS. 491
securing to all the sons of God all good things for time and eterni
ty, v. 33.
8. Or if we take the phrase in the .sense of obtaining the fulfil
ment of promises, then no ancient worthy obtained from God any
blessing greater than believers now obtain in fulfilment of what
the Lord in his mercy has conferred and is conferring on his peo
ple in modern times, v. 33. Having a Saviour already come is a
blessing greater than the promise of a Saviour to come. Above
all previous dispensations, the present is the ministration of the
Spirit. All the blessings of justification, adoption, sanctification,
hope, joy, peace and consolation were never more richly conferred
than they are under the gospel. We have no cause to say that the
former times were better than these.
9. No doubt the world is most impressed and affected by things,
which address the senses and carnal reason, such as stopping the
mouths of lions, v. 33. But if men have spiritual discernment and
a right view of things, successful resistance to the old lion, going
about and seeking whom he may devour, is not a whit less admira
ble. One of the glorious victories of Immanuel was over the
tempter. 10. If the wicked come and threaten us with fire and fagot, with
torches and burning furnaces, we must fight their devices with
fire — not the fire of sinful passion, nor with the fire of embittered
rage ; but with the fire of which our Lord has forewarned us, v. 34.
The violence of all the fires that men can kindle may. still be
quenched. Blessed be God for that. Jesus said : " Be not afraid
of them that kill the body, and after that have no more that they
can do. But I will forewarn you whom ye shall fear: Fear him,
which after he hath killed, hath power to cast into hell ; yea, I say
unto you, fear him," Luke"i2 : 4, 5. If men will be influenced by
terrible things, let them be most influenced by the most terrible
things. 11. Wonderfully have good men of old often escaped death by
the sword of persecution and of rage, v. 34. But if good men
now knew all the hatred of the wicked, and the plots formed for
their destruction, they would often see that their lives had been
in as much peril as that of Moses from PharaOh or that of David
from Saul. Wonderful preservations have not ceased.
12. Nor was it merely in ancient times that God accomplished
wonders by feeble means and out of weakness made strong his in
struments for good, v. 34. He does the same now. He does it
every day. Everything is wise or foolish, strong or weak, stable
or transient, just as God makes it. The mountains now seem stable,
but time shall be when they will melt like wax. " Promotion

492 EPISTLE TO [Ch. XL, vs. 34, 35.
cometh neither from the east, nor from the west, nor from the
south. But God is the Judge ; he putteth down one, and setteth
up another," Ps. 75 : 6, 7.
13. Great is the fight of the Christian; great need has he of
'valor; and mighty are the foes he must put to flight or perish.
All this must be done as of old by faith in the power and grace of
God, v. 34. Divine supports are all that we can rely upon. It
was always so. It is well that it should be so to the end. If the
believer at his first trusting in Christ, or the faithful minister when
he first began seriously to think of preaching, had foreseen the ap
palling troubles that were before them, they would, unless specially
strengthened, have been utterly dismayed. But we live under a
covenant, one of whose provisions is that " as thy days, so shall
thy strength be."
14. There have been mighty armies gathered to root out and
destroy the church, and these hosts were always composed of the
aliens, foreigners, strangers from the covenants of promise, v. 34.
The wicked have one great advantage in their war on the saints ;
that is, they all feel heart to heart. The Hittite, the Jebusite, the
Hivite, the Girgashite, the Moabite, the Ammonite, the Amale-
kite, the Egyptian, the Arabian, the Assyrian, every Gentile had
one mind towards the ancient church. So now the scornful
atheist, the malignant infidel, the greedy worldling, the uncon
verted Presbyterian, the unregenerate Baptist, the carnal Metho
dist, the unhumbled Episcopalian, the unbelieving Protestant
and the wicked Roman Catholic are all of one mind in opposing
and hating God's real people, when the lines are closely drawn,
and the question is whether men will be for or against God and
holiness. It has always been so. It will be so to the end of the
world. 15. God is not done raising the dead children of pious mothers,
v. 35. He will yet do millions of times more in this matter than
he has ever done hitherto. That creature which God gave you,
Christian mother, so wondrous in beauty, in loveliness, in promise,
and which so soon faded from your view, shall not always be
mouldered dust. No ! it shall rise in tenfold beauty. It shall be
fashioned like unto the glorious body of the Son of God. It and
you shall yet sing and shout, Thanks be to God, who giveth us
the victory over death and the grave through our Lord Jesus
Christ. The same song shall in the fulness of time be sung by all
the redeemed.
16. Earth is sometimes very much like hell in the display of
malice and cruelty and horrid rage. Think of men planning and
devising and executing on the best and noblest people of their

Ch. XI, vs. 35, 36.] THE HEBREWS. 493
times tortures, under the bare recital of which many have swooned
away, v. 35. Yet this is earth and not the pit of woe. No doubt
there will be awful taunts, and mockeries, and criminations, and
recriminations in the world of misery. The scriptures settle that
question, Isa. 14: 9-2L But at least some of the arts of persecu
tion and torture as practised in this world seem to be unknown
in that land of the shadow of death. There may be other prac
tices there worse even than those of earth. But the extinction of
hope, the gnaw of remorse, the direct infliction of the wrath of
God and the withdrawal of all comforts will probably constitute
the chief elements in the cup of trembling.
17. The world asks too much for its smiles and for exemption
from its frowns, when we must accept deliverance from its rage and
cruelties at the cost of a sacrifice of a good conscience, and of
Christian principles clearly settled in the word of God, v. 35. If
the three young Hebrews will but deny God and basely fall down
before an idol, they shall escape ; otherwise they must be cast
into the fire.
18. There are two kinds of resurrection. One is a restoration
to an animal and earthly life. Such was that of the son of the
widow of Sarepta and that of Lazarus. This kind of resurrection
is followed by a second temporal death. Then there is a resur
rection that is not followed by any more death, v. 35. Then the
resurrection, which shall be followed by no more temporal death,
is of two kinds ; one to everlasting life, and one to shame and
everlasting contempt, Dan. 12:2; one, the resurrection of life, or
the better resurrection, and one, the resurrection of damnation,
John 5 : 29. So that if men die in their sins, the resurrection itself
will bring no relief, but, on the contrary, increased anguish and
sorrow for ever.
19. Let us never be found among the mockers of good men and
good things. There is great cruelty in such practices, v. 36. And
where there is cruelty, sin is not wanting. The tongue is a fire, a
world of iniquity.
20. For the same reason let us never countenance or participate
in the scourgings, bonds and imprisonments of the godly or the
innocent, v. 36. There is a sad amount of suffering in the world
at all times. But when the people are harsh and vindictive to
each other, existence in this world often becomes nearly intolera
ble, hardly desirable. There are scarcely any sadder expressions
in the Bible than these : The sighing of the prisoner ; The groan
ing of the prisoner ; The oppression of the poor ; Him that hath
no helper. I could name a devout lady, whom I never saw, but
who daily prays for prisoners.

494 E PIS TLE TO . [Ch. XI, vs. 36-38.
21. Let us not be much moved by the vile slanders and mock
ings of men, v. 36. And yet we. cannot forget that our Lord him
self said in prophecy, " Reproach hath broken my heart," Ps.
69 : 20. His tender, gentle, loving spirit was sunk in heaviness by
the coarse unfeeling speeches of his contemporaries. There are
arrows which go deeper than any that ever pierced the side of
the panting hart. There is anguish far keener than is awakened
by poverty and death staring a good man in the face. Owen :
" There may be sufferings sufficient for the trial of the faith of
the church, when the world is restrained from blood and death."
And yet if we could by God's help rise above these things, and
think of the " Well done " that shall come from the lips of the
Redeemer, it would be better than to give way to grief. Calvin :
" We shall never want patience, if faith be with us." Duncan :
" Whoever puts his trust in God will find the assistance he wants
in every circumstance in which he may be placed, in whatever
way Satan and the world attack him." For instances of cruel re
proach see 1 Kings 22 : 24 ; 2 Kings 2 : 23 ; Amos 7 : 10-13. God
is the avenger of the vilified, Ps. 37 : 3-6.
22. When words will not answer the purposes of the wicked,
their rage against God's people will break forth in stoning, and
sawing asunder, and in every method that seems to promise an ex
tinction of the truth and its friends, v. 37. Wise men are not much
surprised at any amount of malice manifested by the wicked against
God and his truth, nor at any exhibition of diabolical arts displayed
by the malignant.
23. Let us never tempt any man, v. 37. To attempt to lead one
to betray the cause of truth, or violate right and conscience, is
peculiarly the work of fallen angels. Join not thyself to such an
assembly. 24. Even if men do their worst, and slay us with the sword, or in
any way take our lives, let us not forget that it is not wicked to
die, v. 37. Yea, it is glorious to die for the truth. The crown of
martyrdom is the brightest worn by any of the redeemed in glory,
Rev. 14:3.
25. All these verses, in particular vs. 37, 38, show that there is
in the hearts of his people real love to Christ the Son of God.
Nor is such an affection or principle fitful nor temporarv. It car
ries men through fire and dungeons. It makes them take joyfully
the spoiling of their goods. It enables them for a long time to ab
sent themselves from pleasant homes, and to wander about in the
skins of beasts, and to find a bed in the hole of the fox and the lair
of the lion. It enables them cheerfully to bear every form of des
titution, affliction and torment. Many waters cannot quench this

Ch. XL, vs. 38-40.] THE HEBREWS. 495
love, neither can the floods drown it : if a man would give all the
substance of his house for love, it would utterly be contemned.
See Cant. 8 : 7.
26.. In every age there have been, and there still are in this
world real virtue and piety, and oftentimes of a high order. There
have been and still are men, of whom the world is not worthy,
v. 38. Calvin : " Since the holy prophets were driven from the
face of men to wander among wild beasts, they might seem unwor
thy to cumber the earth. For how comes it that they find no re
ception among men? But the apostle retorts this charge,
observing on the contrary, that the world was not worthy of them.
For whithersoever the servants of God come, they bring with them
his blessing, as it were the fragrance of a sweet smelling savor.
Thus the house of Potiphar was blessed for Joseph's sake, and
Sodom would not have been destroyed, had there been found in it
ten righteous men," Gen. 18 : 32 ; 39 : 5. Were it not for the elect
this earth would long since have been made desolate for ever, Matt.
24 : 22. " God's esteem of his people is never the less for their out
ward sufferings and calamities, whatever the world judgeth of
them." There is the best reason in the world for mourning the
death of good men, for then they cease by their examples and
prayers and warnings to be the salt of the earth, Ps. 12:1; Isa.
57 = i-
27. At the right time and in the right way, at the best time and
in the best way, God will duly honor all his people, and give them
a good report, v. 39. It was a great thing to be able to work mira
cles, but our Lord warned his disciples not to make much of that,
" but rather rejoice because your names are written in heaven,"
Luke 10: 20.
28. All, who have good report from God, have it by faith, v. 39.
Nor does the scripture suggest any other way for man to attain
unto high excellence in the sight of God. " It is not the dignity of
the person that gives efficacy unto faith, but it is faith that makes
the person accepted."
29. Good men must learn to wait, often for a long time, that they
may be fully and gloriously gladdened and rejoiced with the fulfil
ment of the blessed promises of God's covenant, vs. 39, 40. The best
things hoped for by every good man are yet to come into possession.
It has been God's plan that each succeeding dispensation of his
grace should excel that, which preceded it. Thus the gospel far
outshines all, that went before it, 2 Cor. 3 : 9. But heaven excels
the gospel church on earth much farther than gospel times surpass
all that went before. Owen : " All perfection, all consummation
is in Christ alone."

496 EPISTLE. [Ch. XI. v. 40.
30. The people of God of no one age or country form a complete
church without those of other lands and ages, v. 40. Saints are all
one in Christ. Those of ancient times exulted, and in heaven do
now exult in the triumphs of those of the latter days; and those
of the last days are strengthened and mightily encouraged by the
faith and constancy of God's people of old, even back as far as
Abel. 31. So great a grace is faith, and so essential to the success of
the Christian conflict and cause that Paul dwells upon it long and
earnestly. There is no power or energy in attempts at prayer,
preaching, reformation, or edification but through faith. The
whole bearing of this argument on faith is this: If the saints,
who lived in dark days, had such faith and were such conquerors,
much more should we, who have all the light of the gospel, abound
in courage and constancy, even in the saddest ills that can befall
us on earth. Duncan : " God grant, that as we have a clearer out
ward revelation, so there may be more of an inward, powerful rev
elation among us. Amen." Where much is given, much will be
required. 32. This whole chapter, our section in particular, affords good
tests for self-examination. Do we follow the faith and example of
each of the worthies named, so far as God calls us to like trials and
services ? Do our deeds evince a living faith ? Are we steadfast
with God ? Let every man compare his life and heart with the
teaching of each verse, and see how his case stands. We may also
well use this chapter in prayer, beseeching God to give us the
faith noticed in each verse, according as we shall be called to trial
and duty.

CHAPTER XII.
VERSES 1-13.
THE WHOLE DOCTRINE OF FAITH APPLIED TO
THE CASE OF THE AFFLICTED. THE DUTY OF
SUCH.
Wherefore, seeing we also are compassed about with so great a cloud
of witnesses, let us lay aside every weight, and the sin which doth so easily
beset us, and let us run with patience the race that is set before us.
2 Looking unto Jesus the'author and finisher of our faith ; who for the joy
that was set before him endured the cross, despising the shame, and is set
down at the right hand of the throne of God.
3 For consider him that endured such contradiction of sinners against
himself, lest ye be wearied and faint in your minds.
4 Ye have not yet resisted unto blood, striving against sin.
5 And ye have forgotten the exhortation which speaketh unto you as
unto children, My son, despise not thou the chastening of the Lord, nor
faint when thou art rebuked of him :
6 For whom the Lord loveth he chasteneth, and scourgeth every son
whom he receiveth.
7 If ye endure chastening, God dealeth with you as with sons ; for what
son is he whom the father chasteneth not ?
8 But if ye be without chastisement, whereof all are partakers, then are
ye bastards, and not sons. '
9 Furthermore, we have had fathers of our flesh which corrected us,
and we gave them reverence : shall we not much rather be in subjection unto
the Father of spirits, and live ?
10 For they verily for a few days chastened us after their own pleasure ;
but he for our profit, that we might be partakers of his holiness.
1 1 Now no chastening for the present seemeth to be joyous, but grievous :
nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto
them which are exercised thereby.
12 Wherefore lift up the hands which hang down, and the feeble
knees ;
13 And make straight paths for your feet, lest that which is lame be
turned out of the way ; but let it rather be healed.
32 • (497>

498 EPISTLE TO [Ch. XII, v. i.

GOOD doctrine is often capable of application to very many
cases of a widely different nature, and so our apostle pro
ceeds.
i . Wherefore, seeing we also are compassed about with so great a cloud
of witnesses, let us lay aside every weight, and the sin, which doth so
easily beset us, and run with patience the race that is set before us.
Wherefore, the strongest form of an illative, in the Greek com
pounded of three particles, equivalent to most surely then, or, by
necessary consequence. It occurs no where else but in i Thess.
4 : 8. The Peshito is in some respects better than the authorized
version : " Therefore let us also, who have all these witnesses sur
rounding us like clouds, cast from us all encumbrances, and sin,
which is always prepared for us, and let us run with patience the
race that is appointed for us." The also of this verse calls on us to
do as did " the elders." Let us act like them. The whole imagery
of this verse and the next is taken from the games, so celebrated
in ancient times, that Cicero says to be crowned at them was
little less honor than to enjoy a public triumph by decree of the
Roman Senate. Paul's mind was so full of Christ and Christi
anity that he gladly seized on anything that aptly illustrated his
ideas. And as the ancient games furnished good illustrations, he
often referred to them elsewhere, Rom. 9: 16; 1 Cor. 9: 24; Gal.
5:7; Phil. 2 : 16; 2 Tim. 4: 8. The Herods had introduced into
Judea games in imitation of those of Greece. So that both
Hebrews and Gentiles would easily understand any illusion to
them. Compassed about, the same word rendered compassed with
in Heb. 5 : 2, on which see above. Cloud here evidently used tro
pically for a multitude, a throng. Witnesses, some have made a
difficulty about this word, contending that in the Greek it never
means a spectator. Now it is true that in the New Testament the
word never means a mere spectator. But it does mean a witness,
who declares what he has seen or heard. This is Bretschneider's
first explanation of it. Robinson's second definition is virtually
the same. So that " the elders " of the preceding chapter in their
day bore witness for God, and are eye-witnesses of the great
race run by every Christian. The whole church of God is a
spectacle to the world, to angels and to men, 1 Cor. 4 : 9. When
the race was about to commence the racers laid aside every
weight or impediment, that they might be as light as possible and
not be checked in their swiftness. The apostle next states what
the impediment was, viz. : sin, for the word rendered and is often
rendered even. Some object to this explanation, and contend
that weight and sin cannot mean the same thing. But Lindsay

Ch. XII, v. 2.] THE HEBREWS. 499
well says : " The weight applies literally to a runner, and sin
pplies literally to a Christian. Were they homogeneous, there
. ould be no room for doubt that they referred to different kinds
of hindrance ; but their mixed character, as literal and figurative,
renders it probable that one is an explanation of the other."
The word rendered that doth so easily beset means literally stand
ing well around. It is found here only in the New Testament.
Cranmer and Genevan have, that hangeth so fast on ; Doway,
that surroundeth us. Lindsay : " It surrounds us as ivy does trees."
The common version gives the sense. And let us run, the figure
is that of a race, in which all run with a swift pace. With patience,
with constancy of endurance, without desponding, or flagging.
The race that is set before us. We must not run wildly, in any
direction we may fancy, but abide by the laws of the race and
conform to them. The course was well marked out, and before
the race began, the forerunner passed over it, his footsteps mark
ing the way. So our course, in which we must run is prescribed
in the gospel, and has been marked out by the example of our
blessed Lord. His footsteps show us the way of so running that
we may obtain. See Heb. 6 : 20. To him we are next specially
directed :
2. Looking unto Jesus the author and finisher of 'our faith ; who for
the joy that was set before him endured the cross, despising the shame,
and is set down at the right hand of the throne of God. The method
here adopted of explaining the exercise of faith by looking is quite
ancient. It .may have been borrowed from the mode of cure by
the brazen serpent, which was erected on a pole in the midst of
the camp of Israel, and as many as were bitten of fiery serpents
and desired to be cured, were told to direct their eyes towards
that pole. But looking is an act often signifying expectation of
succor. See Isa. 5:30; 8:17; 17: 7,8; and many other places.
In Isa. 45 : 22 looking evidently describes the act of saving faith
in the Redeemer — " Look unto me, and be ye saved, all the ends
of the earth : for 1 am God, and there is none else." In our verse
the shade of. idea specially connected with looking is that of the
racer, who casts his eye forward to the goal, and thence draws
stimulus to- new exertion. But this does not exclude the other
ideas suggested by the word. In fact the looking in this verse
very clearly embraces the full conception of faith in the Re
deemer. Author, in Acts 3 : 15 ; 5 : 31 the same word is rendered
Prince ; in Heb. 2 : iq Captain. In the New Testament it is
applied to none but Christ. It means a leader or founder.
Finisher, here only in the New Testament. There is no better
translation. It means one who perfects or completes any thing.

500 EPISTLE TO [Ch. XII, v. 3.
Faith may mean the grace of faith in our hearts. By his Spirit
Christ is the author and finisher of that grace, Gal. 5:22; or faith
may designate the doctrine of the gospel, the whole system of
saving truth," which Christ revealed, of which he is the substance,
and which he will finish, perfect, complete by crowning all who
heartily accept it. Some suggest a third meaning, that Christ
was the leader and perfect specimen of faith. This is true, but is
hardly taught here. He is more than a pattern of faith. What
was the joy set before him ? It was the joy of honoring his Father,
of seeing ransomed sinners returning to God by the power of his
life, death and resurrection, and of seeing him rise to deserved
and everlasting joy and glory, for ever, Ps. 16:9-11. He endured
the cross, that is, bore it with constancy, never shrank from it,
meekly saying, " The cup which my Father giveth me to drink,
shall I not drink it? " " Having loved his own he loved them to
the end." He knew that all his sufferings would soon be followed
with unparalleled honor and immortal renown. Despising the
shame. The shame was that of being denied, mocked, buffeted,
scourged and crucified, all of. which were designed to cover him
and his cause with indelible ignominy. The word rendered des
pising has but one rendering in the New Testament and is very
strong. It is used in both a good and bad sense. Here it ex
presses our Lord's just and holy contempt of all his sufferings in
view of his entering into his glory. On Christ's session at the right
hand of the throne of God, see above on Heb. 1:3; 8:1. The ex
pression -here varies from the others only in reading throne of God
instead of majesty on high, or majesty in the heavens. The sense
is the same.
3. For consider him that endured such contradiction of sinners
against himself, lest ye be wearied and faint in your minds. Peshito:
Behold, therefore, how much he suffered from sinners, from them
who are adversaries to their own souls, that ye may not be dis
couraged, nor your souls become remiss. For, consider him,
Wiclif 'has, Bithenken ye on him; Rheims and Doway, Think
diligently upon him. The meaning seems to be, Carefully com
pare his case with .your own, reckon up the whole matter as does
an accountant, let your mind dwell on his sufferings. Endured,
that is, bore with constancy, never fled from duty even though
cruelly opposed by gainsayers, or those who contradicted, though
they were the worst kind of men, vile,, shameless sinners, a word
that occurs often and. is uniformly rendered* Here it is certainly-
emphatic. Lest ye be wearied, or sick, or fainting ; and faint, , de
spond, become exhausted,, or slack in your minds ; Wiclif, in your
.souls. This is literal. In considering the Lord Jesus we must

Ch. XII, vs. 4-6.] THE HEBREWS. 501
have regard to the infinite glory of his person, the depth of the
humiliation to which he sank both under the cruelty of man, and
the wrath of God, and the perfection of the example of meekness,
quietness and constancy with which he endured all. Such medi
tations, rightly conducted, are to the strengthening of our courage,
the support of our faith, and the solace of our hearts.
4. Ye have not yet resisted unto blood, striving against sin. In
Heb. 10: 33, 34 theapostie states how far the Hebrews, to whom
he was writing, had gone in suffering for righteousness' sake ; but
they had not yet resisted, stood firm against sin to the extent of
shedding their blood, laying down their lives, as many of the wor
thies named in the preceding chapter had done ; yea, and as their
Lord had done, suffering the shameful and terrible death of the
cross. The verse presents another thought suited to make them
constant under 'suffering viz. : that in all their Christian warfare
they were striving, struggling (the word is drawn from the con
tests in the games) against sin; sin in themselves, which they must
overcome and destroy, or it would overcome and destroy them ;
sin in their persecutors and in the world,, ^o yield to which
would be to put out the light of life. Christ had no sin, yet he
uncomplainingly endured. We have much sin, and both deserve
and need chastisement, and a faithful God will not let us live at
ease, but will visit us, and prove us, and try us in many ways,
especially by wicked men, which are his hand and his sword, Ps.
I7:3, I3> M-
5. And ye have forgotten the exhortation, which speaketh unto you
as unto children, My son, despise not thou the chastening of the Lord,
nor faint when thou art rebuked of him :
6. For whom the Lord loveth -he chasteneth, and scour geth every son
whom he receiveth. From the words My son in v. 5, to the close of
v. 6 is a quotation from Prov. 3:11, 12, made by our apostle from
the Septuagint version of those verses with the small addition of
the pronoun my. The authorized version of Pr. 3:11, 12 more
closely follows the Hebrew; but the general sentiment is the same
in both versions. Words of very similar import, though not so
full, are found in the address of Eliphaz the Temanite to the great
man of Uz, Job 5 : 17. The various renderings of our two verses
cast not much light upon them. Have forgotten is rather a feeble
rendering of the Greek which Robinson explains as meaning have
forgotten entirely, have been quite forgetful of. Some read, Have
ye forgotten ? This is allowable. Exhortation, often so rendered,
as in Heb. 13:22. To despise the chastening of the Lord is, says
Doway, to neglect it. Most versions have despise. Peshito, how
ever, has disregard not; Stuart, do not slight; McLean, do not

502 EPISTLE TO [Ch. XII:, v. 7.
think lightly of. These last three renderings arevery good. For
chastening Wiclif reads teaching ; Rheims and Doway, discipline.
The context shows that chastening is the best rendering. , To des
pise the rod of the Almighty is one of the errors, of which we
are in danger. Nor is it a rare thing for men to fall into this
sin. God often complains that men are made no better by his
sore judgments. "Why should ye be stricken any more? Ye
will revolt more and more," Isa. 1:5. " In that day did the
Lord God of hosts call to weeping, and to mourning, and to
baldness, and to girding with sackcloth : and behold joy and
gladness, slaying oxen, and killing sheep, eating flesh, and drink
ing wine," Isa. 22 : 12, 13, Compare Isa. '9: 13 ; Jer. 2:30; 5:3.
The opposite error in regard to chastisements we are as care
fully warned against : Nor faint when thou art rebuked of him.
Faint, always so rendered in the New Testament ; meaning to be
relaxed, or exhausted. The patriarch fell not into this error, when
he said : " Though he slay me, yet will I trust in him," Job 13 : 15.
We do fall into this error when under affliction -we indulge in de
spairing thoughts ; >when we refuse to stand in our lot, because it
is hard ; when we fail to resist unworthy thoughts of God, and
look upon ourselves as hardly dealt with by Jehovah. The mid
dle course between these two great errors is the safe one. It con
sists in unmurmuring patience, hopeful constancy, refusing to
charge God foolishly, justifying God, doing our duty, and leaving
the issues of our whole case with the Almighty. To this course
the apostle urges us by the consideration that we are sons, and
that God is dealing with us, not in wrath as an angry judge, but
for our good, as a wise and loving father, for whom the Lord loveth
he chasteneth, and scourgeth every son- whom he receiveth. These
words have never been better rendered. See also Pr. 3:12, where
they are first found. Compare, Ps. 94: 12 ; Jas. 1 : 12 ; Rev. 3 : 19.
If God was dealing with his people as he will finally deal with his
incorrigible foes, well might they pine away, and say all is lost ;
but as every stroke proceeds from love wisely directed, it is folly
and wickedness to behave badly either by desponding, or by har
dening our hearts. If there is no wrath in the cup our heavenly
Father holds to our lips, we should at once drink it, however bit
ter its ingredients.
7. If ye endure chastening, God dealeth with you as with sons ; for
what son is he Whom the father chasteneth not? There are three
remarkable texts bearing on this subject, which the reader is re
quested to examine with cafe. They are Deut. 3:5; 2 Sam. 7 : 14 ;
Pr. 13 : 24. Duncan : "As there is ho prudent and wise man who
allows his children to go on in a sinful and foolish course without

Ch. XII, vs. 8-10.] THE HEBREWS. 503
correcting them for their faults, and endeavoring by the rod to
bring them into a right way ; so it is not reasonable to think that
God will deal otherwise with his children, or that they shall be
exempted from correction." None is so wise, so good, so true, so
loving as our heavenly Father. Hear him : "As many as I love
I rebuke and chasten."
8. But if ye be without chastisement, whereof all are partakers, then
are ye bastards, and not sons. When he says all are partakers of
chastisement, he does not mean all persons, but all sons of God.
Bastards, here only. The word means spurious. Peshito has
strangers. But the authorized version is right.
9. Furthermore, we have had fathers of our flesh which corrected us,
and we gave them reverence : shall we not much rather be in subjection
unto the Father of spirits and live? Some prefer to put the whole
verse in the interrogative form. But the sense is just the same
as it stands in our version, which follows the best editions of
the Greek text. Our fathers according to the flesh were the mere
instruments of our existence; but God is the Creator of our
whole natures, the former of our bodies and the Father of our
spirits. Compare Num. 16: 22. Shall we, who have been taught
filial piety, love, fear and obedience to parents by the rod of cor
rection, not much more learn lessons of piety towards God, hu
mility, love, fear and obedience, when in his care for our souls
he sends afflictions upon us ? Is not this fair, unanswerable argu
ment ? and does it not tenderly appeal to all the purest thoughts
and best feelings of, the regenerate heart ? Some think there is
reference to Deut. 21 : 18-21. But this is not clear. The argu
ment is of the strongest kind — the argument a fortiori, as the
logicians call it. And live ; that is, enjoy a blessed spiritual life
under the smiles and favor of God, and wearing his likeness.
10. For they verily for a few days chastened us> after their own
pleasure ; but he for our profit, that we might be partakers of his holi
ness. The phrase ,after their own pleasure hardly conveys the cor
rect idea to the common reader, and might be better rendered, as
it seemed good to, them, or as it seemed right to them, literally,
according to what seemed to them. The chastisement given by
•parents may have been sometimes harsh, sometimes too severe,
sometimes uncalled for ; but in the main it inspired a fear, which
was salutary in promoting domestic order.. But God never chas
tens his people excessively, unseasonably or out of passion, but
only from love and for their profit — their profit in the most im
portant particular too, viz. .that they might partake of his holi
ness, a sanctity derived from him and assimilating them to him ;
for his children even here have something of his moral image, and

504 EPIS TLE TO [Ch. XII. vs. n, 12.
shall without spot or wrinkle or any such thing be presented be
fore him at last. God is the glorious pattern of holiness : "As he
which hath called you is holy, so be ye holy in all manner of con
versation ; because it is written, Be ye holy, for I am holy," 1 Pet.
1 : 15, 16. Compare Matt. 5 148. Anything is good for us, if it
secures to us more grace and so assimilates us to God, 2 Cor. 12 :
9, 10; and we should never forget that our trials are but for a few
days. If we behave aright under them, we shall be happy for
ever. 11. Now no chastening for the present seemeth to be joyous, but griev
ous : nevertheless, afterward it yieldeth the peaceable fruit of righteous
ness unto them which are exercised thereby. If chastening seemed to
be joyous, it would quite fail of its proper effect. It is designed
that by the sadness of the countenance the heart shall be made
better. Grief, when blessed of God, is a medicine to the soul. As
in diseases of the body, so in maladies of the soul the remedies
are often far from being in themselves pleasant. It is not until they
improve the health that we see their good effects and are glad
that they were applied. Sanctified affliction brings forth fruit.
That fruit is the fruit of righteousness. And that fruit of right
eousness is peaceable. It is not tumultuous and turbulent. It is
quiet and patient. It makes the soul behave and quiet itself, as a
child that is weaned of his mother. It keeps silence and bears its
sorrow, as the dove quietly lays her wing over the arrow that
pierced her. The word rendered them which are exercised is such
as to show that the apostle still has before his mind the games, or
the discipline preceding the public contests in gymnastic exerr
cises. 12. Wherefore lift up the hands which hang down, and the feeble
knees. Peshito : Wherefore, strengthen ye your relaxed hands,
and your tottering knees. The Doway agrees with the autho
rized version. Stuart : Wherefore, " strengthen the weak hands
and the feeble knees." Macknight's paraphrase is, " Wherefore,
bring into the posture of action your arms which hang down, and
yOur weakened knees, that is, vigorously exert your whole faculties
in the conflict with affliction." The text is a quotation from Isa. 35 :
3 : " Strengthen ye the weak hands, and confirm the feeble knees."
At least there is an evident allusion to that place. The prophet
theregives us what we may' take almost as an interpretation, for
his next words are, " Say ye to them that are of a fearful heart,
Be strong, fear not," Isa. 35 : 4. This is the meaning of our verse.
Give not up to heaftleSsness, be not ' despondent, ' rally your
languid spirits,' arouse all your energies, manfully contend to. the
last, and you shall yet win the prize.

Ch. XII, v. 13.] THE HEBREWS. 505
13. And make straight paths for your feet, lest that which is lame be
turned out of the way ; but let it rather be healed. Peshito: And
make straight paths for your feet, that the limb which is lame may
not be wrenched, but may be healed. Some quite properly sug
gest that the words, ' make straight paths for your feet,' are a quo
tation from Prov. 4 : 26 ; as they doubtless are. The Greek is al
most literal from the Septuagint. Straight, level, even, the oppo
site of rough and crooked. Compare Isa. 57:14. Paths, ways,
meaning lines of conduct, modes of action. Lame, crippled, halt,
evidently referring to an injured or defective joint or limb. Turned
out of the way, or turned aside in the race and so cease to run for
the prize. Robinson thinks there is no authority for rendering the
word wrenched or dislocated. But let it rather be healed, or cured,
so that you shall be able to run swiftly and certainly in the right
ways of God. Some think the reference is also to the power of a
bad example in misleading a lame or weak brother. If so, the
exhortation is very pertinent and has increased power.
DOCTRINAL AND PRACTICAL REMARKS.
1. Let religious teachers, if possible, make plain to the appre
hension of men the great truths of scripture, and employ example
after example, and illustration after illustration, as Paul does in
this and the preceding chapters. His last example is the best of
all — Christ.
2. A proper . religious profession is not secret, but ought to be
open, in the eyes of men, v. 1. The racers did not win their crowns
'by seeking out some lonely dell, and there trying their strength
and agility, but they ran in the presence of millions. Our conduct
as professors of Christ's religion is known, and by divine appoint
ment ought to be known to others. No man lightetha candle and
putteth it undei- a bushel, but setteth" it on a candlestick, that it
may. give light to all that are in the room. ' , ,•
3. We ought to be greatly affected by the example, the faith and
the testimony of the worthies1 of old, v. 1, Scott: "While pro
phets, apostles, martyrs and ancient believers sing the praises
of our redeeming God ; they unitedly testify to us his faithfulness
toihis promises, and the inestimable preciousness of his salvation ;
and they exhort us ' to lay aside every weight, and to run with
patience the race set before us.'." AH is well with them now. Very
few things more mightily strengthen faith, encourage hope and in
spire boldness than correct accounts of martyrs, confessors and suf
ferers for the truth. How happily alftheir sufferings have ended we
learn from Scripture : " What are these which are arrayed in white

5o6 EPISTLE TO [Ch. XII, vs. i, 2.
robes ? and whence came they ? And I said unto him, Sir, thou know-
est. And he said unto me, These are they which came out of great
tribulation,' and have washed their robes, and made them white in the
blood of the Lamb. Therefore are they before the throne of God,
and serve him day and night in his temple : and he that sitteth on
the throne shall dwell among them. They shall hunger no more,
neither thirst any more, neither shall the sun light on them, nor
any heat." See Rev. 7 : 10-17. Owen: "In all examples set be
fore us in Scripture, we are dilgently to consider our own concern
in them, and what we are instructed by them."
4. He who expects to gain heaven by a leisurely sauntering
gait will not win the prize, v. 1. The word of God never inti
mates that it is an easy thing to win the crown, but calls upon us
to put forth our best exertions. 1 Cor. 9 : 25-27 ; Eph. 4 : 22-25 > I
Pet. 2:1,2. We are not called indeed to any voluntary humility,
to uncommanded austerities, but we are called to abstain from
fleshly lusts which war against the soul, 1 Pet. 2:11.
5. There is as much need of patience as of repentance, of per
severance as of starting in the Christian course, v. 1. Very few
of those who flee to Christ are at once admitted into Paradise.*
Macknight: "The victors at the morning games did not receive
their rewards till the evening, after they had witnessed the exer
tions of succeeding combatants." Parry : " A race, implies contin
ued, yea) increasing exertion. Jt is not enough to begin well,
nor yet to go on well for a time, unless we endure to the end.
Patient perseverance is indispensable." Rieger : " Faith does not
sleep, but watches and runs ; yet neither does it hasten ; but it
waits in patience, and thus, the prescribed conflict is accomplished,'
extremes on both sides avoided, and the way of truth preserved."
Hahn : " Presumption and timid unbelief are the two capital faults
against which patience alone can aid by preserving us in true mod
eration, and in the middle path."
6. It is not self-invented ways that will save us, but we must
run the race set before us, v. 1. Lindsay: "The runner was
obliged to pursue a definite course. If he overleaped certain bar
riers, he excluded himself from all hope of the prize." The ath
letes were not crowned unless, they strove lawfully ; neither shall
we be held for conquerors except we conform to the precepts and
examples of our Lord Jesus Christ, the Forerunner.
7. Let the Christian ever keep the eye of his faith on Jesus, v. 2.
" Our minds cannot be occupied with two things at the same time ;
therefore, if our thoughts are as continually occupied as they
ought, to, be with Jesus Christ, we have at once a remedy against
the burden of the world, and the prevalence of sin. Neither can

Ch. XII, v. 2.] THE HEBREWS. 507
sin retain its power while we are looking unto him whom our sins
have pierced and mourn . ... Nothing can be more necessary for
the comfort of an anxious mind, than the habit of turning to
Christ upon all. occasions." Owen: "The foundation of our sta
bility in the faith, and profession of the gospel in times of trial
and suffering, is a constant looking unto Christ, with expectation
of aid and assistance." Von Zetzschwitz : " Looking to Jesus is
our comfort and victory in all conflicts and sufferings." Gouge :
" Ability to run our Christian race is from Jesus." Clarke : " The
exhortation implies — 1. That they should place all their hope and
confidence in Christ, as their sole Helper in this race of faith. 2.
That they should consider him their leader in this contest, and.
imitate his example."
8. There is great significancy in the rich variety of names and
titles given to our blessed Lord. Here he is called the Author,
Prince or Captain, and Finisher of salvation, v. 2. Elsewhere he
is called the Alpha and Omega, the First and the Last, the Son of
God and the Son of Man, the everlasting Father and the Holy
Child Jesus. Many a Bible student has found himself well-em
ployed in collating the names and titles of our Lord. Each of
them is significant, and a fit ground of consolation to the pious.
He is a Prophet, Priest and Pattern to all the saints. There is
none like him, there is none beside him. He alone is worthy to
receive the confidence of our faith. Glorious Redeemer ! When
we see thee as thou art, we will praise thee as we ought. Es
pecially in times of suffering must our eyes be steadfastly to him.
" Behold, the devil shall cast some of you into prison, that ye may
be tried ; and ye shall have tribulation ten days. Be thou faithful
unto death, and I will give thee a crown of life. . . To him that
overcometh will I grant to sit with me on my throne, even as I
also overcame and am set down with my Father in his throne,"
Rev. 2 : 10 ; 3 : 21.
9. .It is for a thanksgiving that Christ's love to his people and
his delight in them is very ancient, v. 2. Hanging oh the cross
he beheld them gathering from the four winds of heaven to crown
him with their immortal songs, and the goodly vision sustained
him in that awful moment. And no marvel, for from the ages of
eternity his pleasure had been in them, Prov. 8 : 24-31 ; Jer. 31:3.
Nothing has a higher antiquity than the love of' Christ to his
chosen. lo
10. As : Christ has suffered /and entered into his glory, in due
time his people shall follow him, v. 2. After the cross came the
crown, after shame, came honor, after the; greatest humiliation,
came the most eminent glory.

rc8 EPIS TLE TO [Ch. XII, vs. 3, 4.
11. A right sense of heavenly glory would enable' us easily to
despise all sufferings and reproaches for Christ's sake. We cannot.
overestimate eternal glory. When our conceptions of it are
the highest, our disregard of temporal sufferings will be the
most perfect. Owen : " The reward that is proposed at the end
of this race is every way worthy of all the pains, diligence and
patience, that are to be taken and exercised in the attainment
of it"
12. Would you rise? Sink yourself. Would you be exalted?
Humble yourself " Let this mind be in you, which was also in
Christ Jesus : who, being in the form of God, thought it not rob
bery to be equal with God : but made himself of no reputation,
and took upon him the form of a servant, and was made in the
likeness of men : and being found in fashion as a man, he humbled
himself, and became obedient Unto death, even the death of the
cross. Wherefore God also hath highly exalted him, and given
him a name which is above every name," etc, etc, Eph. 2 : 5-1 1.
13. Let us dwell much on the person, natures, life, character,
miracles, parables, example, teachings and sufferings of our bless
ed Lord Jesus, v. 3. In such studies there is always refreshment.
He never murmured, he never repined, he withhheld not his face
from spitting, he died the most ignominious death. If he bore all
the cruelty of man and the wrath of God, shall w.e pull away the
shoulder, or withhold the cheek? Let it never be. Owen some
where says, " Our sufferings deserve not to be named on the same
day on which we speak of the sufferings of Our Lord," and on our
verse he says, "The constant consideration of Christ in his suffer
ings is the best means to keep up faith unto its due exercise in all
times of trial." If we will but compare his trials with those to
which we are called, we shall be ashamed to make much ado
about the heaviest of them.
14. In the meantime, let us be duly thankful for exemption from
the trials of a bloody persecution, v. 4. No man knows what he
will do till he is tried. " Wherefore let him that thinketh he stand-
eth, take heed lest he fall. There hath no temptation taken you
but such as is common, to man : but God is faithful, who will not
suffer you to be tempted above that ye are able ; but will with the
temptation also make a way to escape, that ye may be able to
bear it," 1 Cor. 10: 12, 13.
15. Owen: "Though the world cannot, or will not, yet Chris
tians can distinguish between resisting the authority of men,.
whereof they are unjustly accused ; and the resistance of sin, un
der a pretence of that authority, by refusing a compliance with it"
16. One of the sad effects of possessing a sinfulnature is that

Ch. XII, vs. 5, 6.] THE HEBREWS. 509
we are very apt to forget things of the greatest importance to our
well-being, v. 5. In the Old Testament forgetfulness of God often
seems to be the summing up of a wicked life. There the wicked
are addressed as those'" that forget God." So also we often forget
the most necessary exhortations, warnings and examples. " We
must be guided by Satan, the father of lies, if we say that God is
angry, and has ceased to love us, because he afflicts us ; the very
contrary being taught us in scripture ; ' Whom the Lord loveth,
he chasteneth.' " Let us never forget the encouragement given
us in such truth.
17. If even Paul, inspired by God, and full of apostolic author
ity, quoted Solomon as we see in vs. 5, 6 ; surely it is proper for
the strongest reasoners to support all their doctrines and teach
ings by apt citations from the word of God. In particular, does
the Book of Proverbs " give subtilty to the simple, to the young
man knowledge and discretion." It is a great thing " to under
stand a proverb, and the interpretation ; the words of the wise
and their dark sayings." The first intellects in the history of
man have found it well to make profound obeisance at the oracles
of God.
18. Our section largely introduces, to us the subject of afflic
tion. To pious people this matter possesses special interest. They
and all their friends are liable tq; suffer. For some kinds of grief
custom allows us to hang out signals of distress, and to call on
friends for lively sympathy- , But many sorrows must be borne in
silence and retirement. The dove lays her wing over the arrow
that pierced her. The wounded hart seeks the silent dell there
to die, and the child of sorrow often goes to his chamber to weep
alone. The widow in her weeds may be truly sad, but her neighbor
without a yard of black crape may be suffering ten times more.
It is often a relief when we can say : " Have pity upon me, have
pity upon me, O ye my friends; for the hand of God hath touched
me," Job, 19 : 21. . IjJut. often we are compelled like the sad prophet
to " weep in secret places," Jer. 13,: 17.
Sometimes tears , come to the relief of the sorrowing. Then
again their moisture is turned into the, drought of summer. Dry
sorrow drinks up their blood and. spirits. Some afflictions are
brief; others are lasting. .Sadness sends, some to their closets:
others, to their graves. It covers some with wrinkles ; others,
with the cfods of the valley. "Many are the afflictions of the
righteous; buf.the Lord .delivereth him out of them all."
Very good men haye, had, punishments sent on theni for partic
ular sins. What sufferings, came on Jacob for supplanting his
brother ? Leah is deceitfully given him for Rachel. And all his

510 EPISTLE TO [Ch. XII, vs. 1-13.
wrorldly goods are imperiled, yea and his life also by Esau. The
rebellion of Absalom was a punishment on David for a particular
sin, 2 Sam. 12:9-12. The father of John the Baptist, though he
and his wife habitually walked in all the commandments and ordi
nances of the Lord blameless, was yet by the judgment of God
made dumb for nearly a year as a punishment for his unbelief,
Luke 1 : 20. So that all temporal punishments are not confined to
the reprobate. Yet we should guard against censoriousness and
uncharitableness, when we see others suffering. It is seldom
proper for us to say that a given calamity befalling one of our
neighbors is a punishment for a particular sin. This was the
great error of Job's friends. Our Saviour warned us against this
offence when he spoke of the fall of the tower in Siloam, etc,
Luke 13 : 1-5.
We are less apt to err in regarding particular afflictions sent on
ourselves as punishments for particular transgressions. Thus even
a heathen said : "As I have done, so God hath requited me," Jud.
1 : 6. The pious Jews confessed that the Babylonish captivity was
in punishment for their great sins, Ezra 9: 13. To Israel God
said : "You only have I known of all the families of the earth :
therefore will I punish you for all your iniquities," Amos 3 : 2.
Yet even pious men may misinterpret God's dealings with them,
and without a cause write bitter things against themselves. We
may reverently pray, ""Shew me wherefore thou contendest with
me ;" but we may not always decide that our afflictions are judg
ments sent on us for particular sins.
Some afflictions are exemplary. God often makes his people
a spectacle to angels and to men. He commonly keeps the path
to heaven moist with tears, and often with the blood of his saints.
To this end in part the worthies of old suffered. " Take, my
brethren, the prophets, who have spoken in the name of the Lord,
for an example of suffering affliction, and of patience." Jas. 5 : 10.
Rich treasures have been laid up for the church in the illustrious
heroism of her suffering members. In the days of legal persecu
tion the blood of the martyrs was the seed of the church. Moham
medanism triumphed by the blood of its foes; Christianity, by the
blood of its friends. To this day the history of the martyrs min
isters strength to the faith .and fortitude of God's suffering peo
ple. The Lord's people are never sent a warfare at their own
charges. Perhaps they are never more sustained than when out
ward things look dark. So thought Paul : "As the sufferings
of Christ abound in us, so our consolation also aboundeth by
Christ." 2 Cor. 1 : 5. Nor could the people of God from age to
age do well without such examples. They stir them up to do

Ch. XII, vs. 1-13.J THE HEBREWS. ' 511
and suffer all God's will. To the plain and obscure they often
give vast opportunities for usefulness. To a heathen tyrant,
who was posing her with hard questions, a poor woman said : " I
cannot dispute for Christ, but I can burn for him." I have seen
a whole community turn aside to admire the grace of God in one
of his people, rustic in manners, poor in worldly goods, and weak
in intellect, yet remarkable for severity of sufferings, and patience
of spirit.
Some afflictions are designed to prevent worse evils. Sin is
mere to be dreaded than any earthly sorrow. God often makes
men sick to teach them their weakness. Many things are per
mitted deeply to mortify us, that pride may not be our ruin. The
cruel deceit of some gay worldling drives us from the giddy
circle, which jeopards our salvation. In this life good men are
often sorely chastened that they may not be condemned with the
world. 1 Cor. 2 : 22. When God undertakes a man's salvation, he
will not permit any of his sins to have dominion over him. To do
this, he sees best to spoil their pleasant things, write " vanity of
vanities " 011 the glories of earth, and bring down their hearts with
labor and sorrow. Low as are the attainments of God's people,
they would have been far less but for divine chastenings.
God's people are also afflicted in the way of discipline. " Blessed
is the man whom thou chastenest, O Lord, and teachest him out
of thy law." It is well for the Lord to correct us, if we may there
by be made partakers of his holiness. In his last sickness Dr.
Archibald Alexander said : " My pains are intended for my puri
fication." The good husbandman prunes every fruitful vine that
he may make it more productive. Christ often calls the languish
ing graces of his people into lively exercise by methods as strange
as they are salutary. We wish to walk by sight, God would have
us to walk by faith. Like Job in distress we cry out, " Oh that 1
knew where I might find him. Behold I go forward, but he is
not there; and backward, but I cannot perceive him ; on the left
hand where he doth work, but I cannqt behold him ; he hideth
himself on the right hand, that I cannot see him," Job 23 : 8, 9.
Yet one thus tried may soon be able to say : " Though he slay
me, yet will I trust him." All the graces of the Spirit, not ex
cepting joy, thrive best when the waters of affliction somewhat
moisten- their roots. Let us not object to the treatment God gave
to the prophets, martyrs and confessors, who reached the kingdom
of heaven through great tribulation. Yea the Captain of our sal
vation himself was made perfect through sufferings.
In all our afflictions, whatever their design, let us in patience
possess our souls. " He, who composes his own mind, is greater

512 EPISTLE TO [Ch. XII, vs. 1-13.
than he, who composes a book." " He that ruleth his spirit is
better than he that taketh a city." " It is good that a man should
both hope and quietly wait for the salvation of the Lord. He
sitteth alone, and keepeth silence, because he hath borne it upon
him. He putteth his mouth in the dust, if so be there may be
hope." To be as a weaned child is a great attainment. To enable
us to behave ourselves wisely and quietly under trials the Lord
has told us many things.
A. For all our sorrows there is a necessity. " Now for a season,
if need be, ye are in heaviness through manifold temptations :
that the trying of your faith, being more precious than of gold
that perisheth, though it be tried with fire, might be found unto
praise, and honor, and glory at the appearing of Jesus Christ."
1 Pet. 1:6. " God will not thrust his children into danger, except
when necessary for his glory and their trial." For himself Paul
desired that he might " know Christ, and the power of his resur
rection, and the fellowship of his sufferings, being made conformable
unto his death." Phil. 3 : 10. When God judges a given course
necessary for us, that is an end of controversy. Divine wisdom
commits no mistakes. Divine love is never unkind. To divine
power nothing is invincible. We ought greatly to desire salvation,
cost what it may. If suffering is needful, let us glory in tribulation.
B. God will not permit afflictions to destroy his people. " He
will not always chide, neither will he keep his anger forever. For
he knoweth our frame ; he remembereth that we are dust," Ps.
103 : 9, 14. Indeed God has graciously said : " I will not contend
forever, neither will I be always wroth : for the spirit should fail
before me, and the souls which I have made," Isa. 57 : 16. Again,
" When thou passest through the waters, I will be with thee : and
through the rivers, they shall not overflow thee : when thou walkest
through the fire, thou shalt not be burned ; neither shall the flame
kindle upon thee." Is not that enough ? Is it any great thing to
be confident in God, when he speaks thus?
C. Nor is this all. "Providence commonly so orders it that
God's people shall not want a quiet retreat from the storm." Or
if the blast of the terrible ones is felt, there shall be final deliver
ance. So God always arranges it. If Stephen is stoned, the
Lord Jesus will receive his spirit. If the righteous are taken
away, it is from the evil to come. Mordecai had a right to. expect
enlargement and deliverance. Often we cannot tell when or how
God will rescue His chosen, but the thing is sure. They shall all
yet sing the song of victory over every foe, the song of Miriam,
" The Lord hath triumphed gloriously," " the song of Moses and
the Lamb."

Ch. XII, vs. 1-13.] THE HEBREWS. 513
D. Moreover good shall come out of all evil, joy out of all sor
row, gain out of all losses, in the case of all the godly. This has
been the hope of the saints of all ages. Absalom's rebellion has
broken out. The great prime minister was in the rebellion. The
rebels were exulting. Shimei with taunts pursued his retreating
monarch. So insulting was his language that one of David's at
tendants proposes to turn aside and slay him. But David said, no.
" Let him alone and let him curse, for the Lord hath bidden him.
It may be that the Lord will look on mine affliction, and that the
Lord will requite me good for this cursing this day," 2 5am. 16:
11, 12. Look too at the man of Uz. "Behold, we count them
happy which endure. Ye have heard of the patience of Job, and
have seen the end of the Lord ; that the Lord is very pitiful, and
of tender mercy," Jas. 5:11. "God suffers a Christian to be
wronged, that he may exercise his patience, and commands a
Christian to forgive the wrong, that he may exercise his charity,
so that a wrong done him may do him a double service.'" Long
ago David said : " It is goo'd for me that I have been afflicted."
And Paul said : " We know that all things work together for good
to them that love God, to them who are the called according to
his purpose."
E. It is the ordinary plan of God to set over one thing against
another, and so to keep his people in the right way. To Paul
he gives an abundance of revelations ; but, lest he should be ex
alted above measure, he also gives him that thorn in the flesh,
the messenger of Satan to buffet him. He makes the mother
of our Lord the most highly favored among women, yet her
fame and life can be saved by miracle alone. He sends us the
summer of prosperity, when ill weeds ^grow rank. He then sends
us the winter of adversity, when these weeds are destroyed.
"What! shall we receive good at the hand of God, and shall we
not receive evil ? "
F. When the springs of earthly comfort go dry, fhen we may
betake ourselves to the Lord alone. " Make use of affliction, as
a great advantage for your purest and unmixed delight in God.
The servants of Christ have usually never so much' joy in the
Holy Ghost as in their greatest sufferings, especially if they be for
his sake. The soul never retires so readily and delightfully to
God as when it has no one else that will receive it. ; God comforts
us most when he has made us suffer so that none else can or will
relieve us. When all friends have forsaken us save only one, that
one is sweeter to us than ever." God takes away our idols, that
there may be room for himself. (l_
G. Affliction commonly winnows the church. It shows the
33

514 EPISTLE TO [Ch. XII, vs. 1-13.
difference between chaff and wheat. It declares who is on the
Lord's side. It makes plain the difference between true converts,
and self-deceivers. The stony ground hearers may look well for
a while, but when affliction or persecution cometh for the word's
sake, immediately they are offended. Surely there is much vain
profession of religion. " There is a religion too sincere for
hypocrisy, but too transient to be profitable, too superfical to
reach the heart, too unproductive to proceed from it. It has
discernment enough to distinguish sin, but not firmness enough to
oppose it; compunction sufficient to soften the heart, but not
vigor enough to reform it. It laments sin, but does not forsake
it. It has everything of devotion except the stability, and gives
everything to religion except the heart." Such people commonly
shew that affliction is of no use to them. It converts them into
complainers or murmurers ; but it makes no decided improvement
on their tempers.
H. Christ is eminently with his afflicted ones. He was in the
burning fiery furnace with Shadrach, Meshach and Abednego. He
always goes with his saints into captivity and into dungeons. If
he is with us we have a young heaven on earth. Whatever directs
our eyes to Christ, and brings us into close fellowship with him is
good for us. Faith in him is his own appointed cure for all heart
troubles, John 14: 1. "Consider him, who endured such contra
diction of sinners against himself, lest ye be wearied and faint in
your minds." Look to him. Follow him. Rely on him. His
presence can make any trial a blessing.
/. In the early ages of the church and ever since there have
been sayings of the most animating nature respecting the suffer
ings of God's people. There is one, which some think was set
to music and sung in the primitive church. " For if we be dead
with him, we shall also live with him : if we suffer, we shall
also reign with him : if we deny him, he also will deny us : if
we believe not, yet he abideth faithful : he cannot deny himself" 2
Tim. 2 : 1 1-13. God has promised all we need. If divine grace has
sustained others, it can sustain us. Nothing is too hard for God.
J. If we are true Christians our afflictions will soon all be
over, and then comes heaven. In his moral estimates Paul was
infallibly led to correct results, and he says : " I reckon that the
sufferings of this present time are not worthy to be compared
with the glory which shall be revealed in us," Rom. 8:18. The
rest above will be sweet to all the sorrowing children of God.
After the war how blessed will be the peace. Into that blessed
home above turmoil and disaster, temptation and sighing cannot
come.

Ch. XII, vs. 1-13.J THE HEBREWS. 515
If these things are so, bare submission on our part is not enough.
We should heartily acquiesce iri all God does. If God takes one
friend, let us acknowledge his right to remove all. If he deprive us
of health, let us own his claim to life itself. That is a pleasing story
told of a poor widow, who had just buried her only child, a dear
daughter. Some one called to ask her mite to the cause of Christ.
She received him kindly, heard his statement of the matter, and
handed him a sum so large that he seemed unwilling to receive
it. But she insisted that he must take it all, saying : " I laid it up
as a portion for my little daughter, and I am determined that He,
who has my daughter, shall have her portion also." Here is the
right spirit. That woman gained by all her trials. Perhaps it was
good old Philip Henry, who said : " When the flail of affliction is
upon me, let me not be the chaff that flies in thy face, but let me
be the corn that lies at thy feet."
And how blessed is the privilege of prayer. This is true at all
times. In seasons of distress how could we live without access
to God ? It may be that the afflicted Christian " can pray but
little, but that little will be fervent. He can articulate, perhaps,
not at all, but his prayer is addressed to one who sees the heart ;
who can interpret its language ; who requires not words but affec
tions. A pang endured without a murmur, or only such an invol
untary groan as nature extorts, and faith regrets, is itself a prayer."
We have a striking instance of an answer to silent prayer, in the
case of Moses. In a situation of extreme distress, when he had
uttered not a word, " The LORD said unto him, I have heard thy
crying." Both nature and scripture teach us to cry for help in
distress. " Is any among you afflicted, let him pray," Jas. 5:13.
" Call upon me in the day of trouble ; I will deliver thee, and
thou shalt glorify me," Ps. 50 : 15.
If you would have a happy issue out of all your troubles, be
ware of wrong views and feelings from the first. If you are con
founded, do not charge God foolishly. When David could not
say any thing to God's glory, he was silent to his praise. " I was
dumb, I opened not my mouth ; because thou didst it," Ps. 39 : 9.
If God lets loose the passions of evil men towards you, beware of
malevolence. Remember that the wrath of man worketh not the
righteousness of God. Remember who hath said : Vengeance is
mine, I will repay. The frailties of others may teach you many a
good lesson. " If all men were perfect, what should we have to
suffer of our neighbor for God ? If thou canst not make thyself
such an one as thou wouldst, how canst thou expect to have an
other in all things to thy liking ?"
However great your sufferings may be, aim to glorify God.

Si6 EPISTLE TO [Ch. XII, vs. 1-13.
Yea, whether you eat or drink, are sick or well, in joy or in sor
row, strive to honor him, who deserves all praise and confidence
and service. I once stood by the open grave of a lovely child,
whose father, a minister of the gospel, was leaning on my arm.
The coffin had been lowered, and was about to be covered. For
a moment there was a pause. I asked him to say a word to the
people. He seemed glad of the opportunity, though his words
were few. " In my prosperity I have hitherto told you that God
w as good. Now I am sadly bereaved, but my testimony still is
that God is good. Yes, he doeth all things well." Aristotle tells
us of a bird that lives among thorns, yet its notes were exquisite.
Let me be like that bird. The jail at Philippi was in the esteem
of Paul and Silas a grand place to pray and sing praises to God.
" I will bless the Lord at all times."
But our section calls our special attention to these truths : "
First, God is our Father ; and we are his children in Christ Jesus,
v. 5. He smites us in kindness. " Divine love and chastening are
inseparable." " God had one Son in this world without sin, but
never a son on earth without affliction." Secondly, The way of
the Christian at all times, particularly in seasons of affliction, is
strait and difficult, v. 5. It is like the way by which Jonathan
and his armor-bearer ascended to the garrison of the Philistines.
There is a sharp rock on one side, and there is a sharp rock on
the other side. We must neither despise God's chastening, nor
faint under it. If we either pine away or become hardened
under chastisement, we not only lose the profit thereof, but the
comfort also. We ought to regard it as needful, as a token of
love, but we lose all this when we proudly refuse to humble our
selves, or repiningly sink down into despondency. We should be
afraid to harden ourselves against God. None ever did it and
prospered. And we should blush to melt away under trials that
are common to good men. " If thou hast run with the foot
men, and they have wearied thee, then how canst thou contend
with horses ? And if in the land of peace, wherein thou frustedst,
they wearied thee, then how wilt thou do in the swelling of Jor
dan ?" Jer. 12:5. Thirdly, The scripture does not deny that
chastening and rebuke and scourging are painful, even terrible to
flesh and blood, vs. 5-1 1. The very terms employed indicate the
severity of the trial. " When thou with rebukes dost correct man
for iniquity, thou makest his beauty to consume away like a moth,"
Ps. 39: 11. Well is it for us that God remembers that we are
dust; else our spirits should fail before him. Compare Ps. 6: 1 ;
38 : 1. " The chastening of the Lord must be felt to be painful in
order to do us good. But when religious people fall into trouble,

Ch. XII, vs. 1-13.J THE HEBREWS. 517
their friends sometimes are so unreasonable as to expect to see
them not only thankful, but happy. Now where there is really
an anxious desire to glorify God in the time of trial, this is adding
the bitterest grief, than can be imagined, to those who" are already
in distress." It is not wicked to be almost heart-broken. Jesus
himself wept, and we are commanded to weep with those that
weep. Fourthly, To believers all chastisement is the fruit of love,
vs. 5, 6, 7, 10. All is sent by the Lord, Job 5 : 6, 7, 17 ; Jer. 31 : 18
-20. Fifthly, It is a wonder that some men do not fear lest they
should be getting all their good things in this life. Uninterrupted
prosperity is proof of want of sonship with God, v. 8. Compare
Luke 16: 25. " The want of chastisement argues the absence of
fatherly love." Sixthly, There is a life wondrously promoted by
the rod of the Almighty, v. 9. Duncan : " There is nothing more
pernicious to our souls than to refuse to be in subjection to God.
His children are the only happy persons, they only have life, and a
right to eternal life." Blessed be his name, who turns the bitter
into sweet, and out of evil brings good. Seventhly, Let analogy
and experience teach us, vs. 9, 10. Who has not felt the salutary
influence of restraint and correction from a parent, a teacher or a
guardian ? And as none of our trials at the hand of God are the
fruit of caprice, mistake or passion, surely we should rather seek
to have them sanctified to us than to have them taken away from
us. Eighthly, Where is the Christian who could afford to have
stricken from the roll of his blessings those which have come to
him in the form of affliction? vs. 10, 11. The old saints out of the
spoils won in battles dedicated many things to maintain the house
of the Lord. Compare Ps. 119 : 67, 71, 75. The Jews have a say
ing, Wo to the man that goeth out of the world without tribula
tions. Richard Cecil, when at college, was sorely tried with the
scorn and reproach of some profane and profligate young men.
Thus exercised, he was one day walking in the garden, when he
observed a fine pomegranate tree, cut almost through the stem,
near the root. On asking the gardener the reason of this, he
said, " This tree used to shoot so strong that it bore nothing but
leaves and flowers. I was therefore obliged to cut it in this man
ner ; and when it was almost cut through then it began to bear
plenty of fruit." Therefore, Ninthly, O Christian hero, be of good
courage and God will strengthen your heart, v. 12. Owen :
" When we begin to be, heartless, desponding, and, weary of our
sufferings, it is a dangerous disposition of mind, tending towards
a defection from the gospel. ; Usually God gives to believers the
most evident pledges of their adoption, when they are in their suf
ferings, and under their afflictions."

518 EPISTLE TO [Ch. XII, v. 13.
19. Be very careful about your walk and conversation, all ye
who profess to love Christ, v. 13. O let us cast away all slavish
fear of the cross, and be careful for nothing, but a holy life.
Hardy : " Take the straight road of piety and virtue, removing
all impediments in its course." Owen : " Grace in afflictions will
at length prevail, quietly to compose the mind under the storm
raised by them. It is our duty not only to be found in the ways
of God in general, but to take care that we walk carefully, circum
spectly, uprightly and diligently in them."
20. We should know our own lameness, v. 13. Our wisdom is
to cry, Not as I will, but as thou wilt. Our strength is weakness,
our wisdom is folly, our righteousnesses are as filthy rags, we
have nothing whereof to boast before. God. The humblest man
is the safest ; yea, the weakest man is the strongest.

CHAPTER XII.
VERSES 14-29.
A VARIETY OF EXHORTATIONS FOUNDED ON THE
GENERAL DOCTRINE OF THE EPISTLE, AND
SUGGESTED BY HEBREW HISTORY. GOD IS A
CONSUMING FIRE.
14 Follow peace with all men, and holiness, without which no man shall
see the Lord :
15 Looking diligently lest any man fail of the grace of God ; lest any
root of bitterness springing up trouble you, and thereby many be defiled ;
16 Lest there be any fornicator, or profane person, as Esau, who for one
morsel of meat sold his birthright.
17 For ye know how that afterward, when he would have inherited the
blessing, he was rejected : for he found no place of repentance, though he
sought it carefully with tears.
18 For ye are not come unto the mount that might be touched, and that
burned with fire, nor unto blackness, and darkness, and tempest,
19 And the sound of a trumpet, and the voice of words; which voice
they that heard entreated that the word should not be spoken to them any
more :
20 (For they could not endure that which was commanded, And if so
much as a beast touch the mountain, it shall be stoned, or thrust through
with a dart :
21 And so terrible was the sight, that Moses said, I exceedingly fear and
quake :)
22 But ye are come unto mount Sion, and unto the city of the living
God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the first-born, which are writ
ten in heaven, and to God the Judge of all, and to the spirits of just men
made perfect,
24 And to Jesus the mediator of the new covenant, and to the blood of
sprinkling, that speaketh better things than that of Abel.
25 See that ye refuse not him that speaketh : for if they escaped not
who refused him that spake on earth, much more shall not we escape, if we
turn away from him that speaketh from heaven : (519)

520 EPISTLE TO [Ch. XII, v. 14.
26 Whose voice then shook the .earth : but now he hath promised, saying,
Yet once more I shake not the earth only, but also heaven.
27 And this word, Yet once more, signifieth the renioving of those things
that are shaken, as of things that are made, that those things which cannot
be shaken may remain.
28 Wherefore we receiving a kingdom which cannot be moved, let us
have grace, whereby we may serve God acceptably with reverence and
godly fear :
29 For our God is a consuming fire.
HAVING applied the great doctrine of faith to the subject
of afflictions, the apostle proceeds to call attention to a
number of duties not before noticed, and to some weighty
considerations drawn from the nature and privileges of the gospel.
, 14. Follow peace with all men, and holiness without which no man
shall see the Lord. The verb rendered follow is the same so ren
dered in 1 Cor. 14 : 1 ; 1 Thess. 5:15; 1 Tim. 6:11; 2 Tim. 2 : 22.
In Phil. 3 : 14 it is rendered press toward. It occurs also in Rom.
14: 19. Let us follow after the things which make for peace, etc.
Also in 1 Pet. 3:11, Let him seek peace, and ensue [pursue] it. In
a bad sense it is often rendered persecute. Wiclif reads, Sue ye
pees with alle men ; Tyndale, Embrace peace with all men ; but
the authorized version is better. Peace with men. The Bible
says much of peace. The highest kind of peace is peace with
God through our Lord Jesus Christ. The next best peace is peace
of conscience obtained by living faith in the Son of God. The
next best peace is peace with , our neighbors. This is an inesti
mable blessing in all its parts. He, who seeks to promote it, is a
happy man, Matt. 5 : 9. He, who possesses it, has one of the
greatest temporal mercies, 1 Tim. 2 : 2, 3. The apostle probably
has special reference to peace among Christians. We must also
follow holiness. Peace and holiness are well united. They promote
each other. True holiness in man is the rectitude of his moral
nature. It is conformity to the will of God. It is likeness to
God. It is real sanctity. The wo^d here rendered holiness is
found ten times in the New Testament, and .is several tinies ren
dered sanctification. The general idea conveyed by it is that of
inward moral purity, especially, that. whjch is produced by the Holy
Spirit, 2 Thess. 2:13; 1 Pet. 1 : 2. The cognates of the word ren
dered holiness occur very often. Holiness is necessary to happi
ness. It is an essential part of salvation. Without it no man, can
be truly blessed, for without it no man can see the Lord. To see
God is to enjoy God, to see the salvation of God is to enjoy that
salvation, and to see life is to enjoy life. Compare Matt. 5:8;

Ch. XII, v. is.] THE HEBREWS. 521
Luke 3:6; John 3 : 36. So to see the Lord is to behold his face in
peace, receive his smile and enjoy his favor and his fellowship.
15. Looking diligently, lest any man fail of the grace of God ; lest
any root of bitterness springing up trouble you, and thereby many be
defiled. Peshito : And be careful, lest any be found among you
destitute of the grace of God ; or lest some root of bitterness shoot
forth germs, and trouble you. The first word signifies taking over
sight, seeing to it, watching carefully. The authorized version
gives the general sense. Fail of; in the margin fall from ; in Rom.
3:23; Heb. 4 : 1 the same word is rendered come short of. It is
often rendered want, lack, come behind, be destitute. Any of
these renderings give the sense here. By the grace of God some
understand the gospel itself as in 2 Cor. 6:1; some the doctrine
of gratuitous salvation, and some the reward of grace. Either of
these views is weighty. But is it not best to understand the phrase
in its largest sense, the favor of God ? McLean : " It appears to
me that the apostle has still the metaphor of a race in his view, and
that the word here used signifies to fall behind in that race like those
who are tired and faint ; or to come short of the prize held out to
the victor at the end of the race." The apostle seems to change
nis form of speech when he warns them also to be careful lest any
root of bitterness springing up trouble you. Bitterness, the word is
uniformly rendered. It is found in three other places in the New
Testament, Acts 8 : 23 ; Rom. 3 : 14; Eph. 4:31. From the days
of Moses bitterness seems to have been an emblem of the nature
and fruits of sin acted out by wicked men : " Their vine is the vine
of Sodom, and of the fields of Gomorrah : their grapes are grapes
of gall, their clusters are bitter : their wine is the poison of drag
ons, and the cruel venom of asps," Deut. 32 : 32, 33. Bitterness
also refers very much to those emotions of men, which are of a
malevolent character ; and so we read Of bitter envying and strife,
Jas. 3 : 14. The meaning of the phrase here employed is that the
Hebrews must take heed lest sin in general, or sin of a nature di
rectly suited to disturb the peace of the churches, should spring
up or shoot forth. Slade thinks that by root of bitterness we are to
understand " any gross sin." Human nature is corrupt. Sin is indi
genous to the human heart. The whole sense of the clause is well
expressed in Deut. 29: 18, frorn which the' apostle seems to have
borrowed his language : " Lest there should be among you man,
or woman, or family, or tribe, whose heart turneth away from the
Lord our God, to go and serve the gods of these nations ; lest there
should be a root- that beareth gall arid wormwood." The trouble
produced in persons, families and churches by sin is beyond com
putation. The reason is given in the last clause — sin is of a defiling

522 EPISTLE TO [Ch. XII, vs. 16, 17.
nature. The leprosy is not so bad. It but afflicts and kills the
body. But sin corrupts and destroys both soul and body for time
and eternity. Nor can its mischief be arrested but by all-sufficient
grace. The sooner it is checked, rooted out or destroyed the bet
ter. They must also take heed.
16. Lest there be any fornicator, or profane person, as Esau, who
for one morsel of meat sold his birthright. In this verse the apostle
specifies two kinds of sin very troublesome and defiling. The first is
the violation of the seventh commandment. No sin is more mis
chievous, and none more apt to break out and injure the cause of
piety, where the spirit of vital godliness prevails not, and the duties
of religion are dully performed. It is a sin utterly contrary to the
Christian character and profession. 1 Cor. 6: 15. The sin, against
which theapostie here gives warning, is not merely fornication tech
nically so called, but also adultery, incest and all forms of sin leading
to a violation of the seventh precept of the decalogue. Some spirit
ualize the word fornicator, and regard Paul as warning us against
spiritual whoredom, which is a great sin. See Ezek. r6 and 23 chap
ters, Hos. 1, 2 and 3 chapters and Jas. 4: 4. The other kind of sin,
against which we are here warned, is profaneness, or the treating
of sacred things with contempt or irreverence. F "or profane perso?i
Peshito reads a heedless one; Wiclif, unholi;; Tyndale, Cranmer,
and Genevan, unclean person ; but Rheims, Doway, Craik and.
Stuart agree with the common version, which uniformly and cor
rectly renders the word as here. In the family of Abraham the
birthright was guarded as something sacred, Ex. 22 : 29. Now
" Esau despised his birthright," Gen. 25 : 34. In so acting he
manifested profaneness. The inducement to do so was the tempo
rary gratification of his appetite for food* He sold his birthright
for one morsel; Peshito and Doway, one mess; Tyndale, one
breakfast; Cranmer, one mease; Genevan, one portion ; Rheims,
one dish ; Slade, one meal. The whdle of the blessings of the birth
right went for one meal of food, for such is the'meaning of the word
meat here and often. There is ho form of sin, that more certainly
hardens the heart than general irreverence for things sacred.
17. For ye know how that afterward, when he would have inherited
the blessing, he was rejected : for he found no place of repentance,
though he sought it carefully with tears. The historic narrative
here referred to is found in Gen. 27 : 30-40/ > Our verse has often
perplexed and sometimes distressed anxious souls. They have
understood it as asserting that Esau had a sincere desire to repent
of his own wickedness, but could not. But this is not the apos
tle's meaning. He says that Esau found no place of repentance
in Isaac, that is, no way of changing1 his father Isaac's mind,

Ch. XII, vs. 18, 19.] THE HEBREWS. 523
touching the blessing he had given to Jacob, the chief blessing in
the family of promise. The passage does indeed teach that his
birthright was gone for ever ; and so the apostle warns us not to
trifle with opportunities and privileges, which, if we lightly
esteem them, will soon be gone beyond the possibility of recov
ery. Esau despised God, and he was lightly esteemed.
18. For ye are not come unto the mount that might be touched, and
that burned with fire, nor unto blackness, and darkness, and tempest.
The scenes at mount Sinai were the grandest and the most terrible
ever witnessed by mortal vision. They will be surpassed only by
the scenes of the last day. In this verse Sinai is spoken of as the
mount that might be touched, whereas in v. 20 it is said that even
a beast might not touch it. In v. 18 the meaning is that the
mountain was material, and so that it was possible to touch it ;
but in v. 20 the meaning is that while Moses was receiving the
law and God was displaying his terrors there, it was not lawful
to touch the mountain, because it was forbidden. Now in the
gospel state we are not come to an earthly mountain as did the
ancient church. Christians are not under the Sinaitic covenant.
Nor does the mountain where we worship burn with fire, as did
that of old, for " mount Sinai was altogether on a smoke, because
the Lord descended upon it in fire : and the smoke thereof as
cended as the smoke of a furnace, and the whole mount quaked
greatly," Ex. 19: 18. "And the mountain burned with fire unto
the midst of heaven, with darkness, clouds and thick darkness,"
Deut. 4: 11^ There was also a tempest. "There were thunders
and lightnings, and a thick cloud upon the mount," Ex. 19: 16.
"And all the people saw the thunderings, and the lightnings, and the
noise of the trumpet, and the mountain smoking : and when the
people saw it, they removed, and stood afar off," Ex. 20: 18.
19. And the sound of a trumpet, and the voice of words ; which
voice they that heard\ entreated that the word should not be spoken to
them any more. " The voice of the trumpet was exceeding loud ;
so that all the people that was in the camp trembled," Ex. 19 : 16.
" The voice of the trumpet sounded long, and waxed louder and
louder," Ex. 19: 19. It was the trump. of God*: the same that
shall call the nations to the bar of the final judgment, Matt. 24:
31 : 1 Cor. 15 : 52; iThess.4:i6. At Sinai the sound of the trum
pet was the summons to all Israel to hear; the law, Ex. 19:13. 16,
17. The whole scene struobmen's hearts with fear. The request
of, the people that God would not speak to them directly was n~Si
displeasing to Jehovah. He,. granted it, and spoke to them by
Moses, Ex. 20 : 19-22 ; Deut. 5 : 23-28. Their terror was not sin-'
ful, though it proceeded in part from their being sinners.

524 EPISTLE TO [Ch. XII, vs. 20-22.
20. {For they could not endure that which was commanded, And if
so much as a beast touch the mountain it shall be stoned, or thrust
through with a dart. Some have supposed that the first clause
relates to the ten commandments, the moral law, which they could
not keep by reason of their sinful natures. But this is not the sub
ject on which the apostle is speaking. Others have said that
what they could not endure was the manner of giving the law,
amid unwonted splendors. But they did bear that. They did
not leave the plain. The verse itself tells us that the command
which filled them with terror was that which forbade their ap
proach to the mountain. The apostle does not quote it all. It
reads thus : " Take heed to yourselves that ye go not up into the
mount, or touch the border of it ; whosoever toucheth the mount
shall surely be put to death : There shall not a hand touch it, but
he shall surely be stoned or shot through ; whether it be beast or
man, it shall not live," Ex. 19 : 12, 13. This was one of the com
mands showing under what strict and awful circumstances they
heard the law. They were, unless very careful, in danger of
death every moment.
21. And so terrible was the sight, that Moses said, I exceedingly fear
and quake!) In Ex. 19 : 16 it is said that " all the people that was
in the camp trembled," or quaked ; but no where in the Old Tes
tament do we find the very words here put into the mouth of
Moses. How then did Paul learn that Moses used them. Plen
ary inspiration led him to tell us the names of the magicians that
opposed Moses, 2 Tim. 3:8; although they are never given us in
the Old Testament. So plenary inspiration taught another apos
tle to tell us of the prophecy of Enoch, and of the contest of
Michael and the devil, though they are never mentioned in the
Old Testament, Jude 9, 14, 15. Whether Paul learned this say
ing of Moses from some book or part of a book now lost, or from
tradition or from express revelation, it is idle to inquire, for we
cannot learn the truth in this life. There is, however, a sentence
in Deut. 9 : 19, which some regard as that which Paul here cites :
" I was afraid," but the words following show that this could
hardly be the place cited. For first there is no quaking or trem
bling there mentioned. Then other words follow : " I was afraid
of the anger and hot displeasure wherewith the Lord was wroth
against you to destroy you." So that in this case Moses was
rather afraid for the sins of his people than for the terrible sight,
which he saw, and which Paul seems to say awakened his fears.
Now, says the apostle, in the gospel we are not summoned to
• such terrible scenes, sights and sounds as was the ancient church.
22. But ye are come unto mount Sion, and unto the city of the living

Ch. XII, vs. 22, 23.] THE HEBREWS. 525
God, the heavenly Jerusalem, and to an innumerable company of angels.
The covenant from mount Sinai gcndereth to bondage, but Jeru-
salem, which is above, is free, and is the mother of all true be
lievers, Gah 4:24, 26. The difference between Judaism and
Christianity, comparing the darkness, burdensomeness and bond
age of the former with the light, liberty and efficacy of the latter,
ought at once and for ever to determine even a Hebrew to cleave
to Christ and his salvation. There were angels at the giving of
the law, Gal. 3 : 19. Some Jewish writers say there were as many
as seventy thousand. But even in this the new excels the old dis
pensation for we are come to an innumerable company of them,
[Peshito: the assemblies of myriads of angels,] when we join the
true invisible church of Christ ; and these are all protectors
and helpers of good men. We are also come
23. To the general assembly and church of the first-born, which are
written in heaven, and to God the Judge of all, and to the spirits of
just men made perfect. The word rendered general assembly means,
says Robinson, " a convocation of the whole people in order to
celebrate any public festival or solemnity, as the public games or
sacrifices." The word is found here only in the New Testament.
Church, the same as in Heb. 2: 12, on which see above. This
church not only belongs to Christ who is the first-born among
many brethren, but it is composed of those who are themselves
the first-born, persons peculiarly consecrated to the Lord, Ex. 22:
29 ; having a right to the inheritance ; being priests and kings unto
God ; and possessing all the privileges granted to the most favored
and beloved children. The word rendered first-born is plural.
Compare Jas. 1 : 18. Some prefer by first-born to understand only
the patriarchs, or the apostles, or at least the most eminent servants
of Christ, who long since entered into rest. This cannot be proven
erroneous ; but it is certainly no improvement. Of these first
born it is, said they are written in heaven; Peshito, Craik and
Stuart, enrolled in heaven. Compare Luke 10:20; Phil. 4:3.
On the enrolling of men see the author's " Studies in the Book of
Psalms," on Ps. 69:28. Christ will not blot out of the book of
life the name of any one who overcometh, but will clothe him
with white raiment, and will confess his name before his Father,
and before his angels, Rev. 3 : 5. True believers are also come to
God the Judge of all. They sustain new relations to him. He
is their Judge, in the sense of Protector and Avenger, as he
is the Judge of . the • widow. He is the Judge of all. That
is, there is no limit to his authority. He will put down the
wicked as well as save his chosen. Some think that by all is
meant both Jews and Gentiles. Doubtlesss all are included.

526 EPIS TLE TO [Ch. XII, vs. 24, 25.
We are also come to the spirits of just men made perfect. There
is but one family of God in heaven and in earth, Eph. 3:15.
Those, who on earth believe in Jesus, are perfectly justified ; but
those who have finished their work on earth, are made perfect in
holiness for ever. The church is one church, as much so as she
will be after the last day, though many of her members are not
yet without spot or wrinkle. We are come
24. And to Jesus the mediator of the new covenant, and to the blood
of sprinkling, that speaketh better things than that of Abel. Jesus is
the proper name of the mediator. Paul often uses it with very
fine effect rather than any other name or title of our Lord. He
is now showing how very inviting the gospel is, and so it is right
to give prominence to the person of the most loving, tender and
approachable being that ever walked this earth, especially as he
is the sole Mediator between God and man. Finding him we
also find the blood of sprinkling, that is, the blood of Christ, which
atoned for sin, and gives peace of conscience. It gives no cry for
vengeance, as did the blood of Abel. Christ's blood in one day
brought mercy and conveyed life to as many as three thousand
of his own murderers. If such and so great are the benefits of
Christianity, then let men beware :
25. See that ye refuse not him that speaketh : for if they escaped not
zvho refused him that spoke on earth, much more shall not we escape,
if we turn away from him that speaketh from heaven. This passage
is like those in Heb. 2 : 2-4; 10:28, 29. The contrast is between
Moses, who spoke on earth, and Christ, who speaks from heaven.
The much more points to the aggravated and more heinous guilt
of rejecting the light of the gospel, which is so much greater
than that of the law ; and yet transgressions of the law did not
escape the notice and displeasure of God. It is true that many
give a different turn to the thought here, making God the speaker
in both parts of the verse. But to this it may be stated, 1, That
the very contrast supposed to be here made between Moses and
Christ is, as we have seen, made elsewhere ; and that to show the
superiority of Christ to Moses and of the gospel to the Sinaitic
covenant is very pertinent to the apostle's main design. 2. It
gives a very feeble kind of argument to make the whole contrast
consist, not in the persons but only in the places of speaking.
3. Besides, the law itself is expressly said to have been spoken
from heaven, Exod. 20: 22 ; Neh. 9:13. Moreover, 4, If it is God
who is supposed to have spoken in both parts of the verse, yet
in the first case he spoke chiefly by Moses, and in the second
chiefly by Christ, so that even in this case we lose not the point and
gist of the apostle's leading idea. Then the doctrine taught is, If

Ch. XII, vs. 26, 27.] THE HEBREWS. 527
men were held guilty and were justly and terribly punished, who
despised Moses' law, much more terribly will they be punished who
reject the glorious gospel of the blessed God. If the Israelites
were made to suffer so severely for contemning their law, much
more severely will despisers of gospel grace and mercy suffer.
Calvin : " The severest punishment awaits the despisers of the
gospel, since those of old did not despise the law with impunity."
To refuse is to excuse one's self from obeying. The word does
not necessarily convey the idea of a scornful rejection. Him that
speaketh is a form of a verb that commonly, but not invariably im
plies that one is speaking by divine authority. To turn away, this
may be done with bitter scorn ; but it includes all turning from
the truth of the gospel. Whether we learn Jehovah's will by
Moses or by Christ, we should hear the voice of the Most High.
26. Whose voice then shook the earth : but now he hath promised,
saying, Yet once more I shake not the earth only, but also heaven. The
historic event recorded in the first clause is stated in Ex. 19: 18.
See Jud. 5 : 4, 5 ; also Ps. 68 : 8. The second clause is a quotation
from Haggai. The whole of it with some of the context reads
thus : " I am with you, saith the Lord of hosts : according to the
word that I covenanted with you when ye came out of Egypt, so
my Spirit remaineth among you : fear ye not. For thus saith the
Lord of hosts ; yet once it is a little while, and I will shake the
heavens, and the earth, and the sea, and the dry land, and I will
shake all nations, and the desire of all nations shall come : and I
will fill this house with glory, saith the Lord of hosts," Hag. 2 : 4-7.
The context is here inserted, because it interprets the words cited.
All the Jews counted Haggai as a prophet, therefore Paul pertinent
ly cites him as authority. In these words Haggai clearly predicts
the coming of Messiah, called " the desire of all nations." These
words surely teach that the coming of Messiah should be accom
panied or followed by great changes. Institutions as old as the
Sinaitic covenant, and esteemed by some as stable as the heavens
and the earth, the sea and the dry land, should be shaken, and "give
way to a new state of things. This was not threatened but promised.
It betokened good, and the Hebrews ought to welcome the state
of things brought about agreeably to the predictions of their own
prophets. 27. And this worA, Yet once more, signifieth the removing of those
things that are shaken, as of things that are made, that those things
which cannot be shaken may remain. The explanation given of the
preceding verse is here supported, by the teaching of the apostle.
To remove the things that are shaken is to set aside the institutions
of Moses. The shaking spoken of by the prophets denotes agitations

528 EPISTLE TO [Ch. XII, vs. 28, 29.
and upturnings, as we see in Isa. 13:13; Joel 3 : 16. The coming of
Messiah revealed the secrets of many hearts. Herod was troubled
and all Jerusalem with him. But the change went on steadily till it.
was seen how grace and truth came by Jesus Christ. In about sev
enty years from the coming of Christ there was not an altar in Jeru
salem, nor any sacrifice offered on earth according to the law of
Moses. The Sinaitic covenant was temporary. It was shaken,
but the gospel is everlasting. The heavens and earth, the sea and
dry land shall be shaken no more in the sense here given to those
words. Even Haggai limited it to once more, and he tells us what
that one more occasion should be — viz: the coming of Messiah.
The things which cannot be shaken but must remain are the cove
nant and kingdom of Jesus Christ.
28. Wherefore We receiving a kingdom which cannot be moved, let
us have grace, whereby we may serve God acceptably with reverence and
godly fear. The kingdom we receive by the gospel is the kingdom
of heaven, the covenant of peace, salvation. This cannot be
shaken, cannot be moved. While the world shall stand the gospel
economy shall never be changed or superseded. Receiving, it may
mean receiving by tradition, as in Mark 7:4; or by revelation, as
in 1 Cor. 1 1 : 23 ; or by faith and reliance, as in Col. 2 : 6. Here it
evidently points to an acceptance and enjoyment of the blessings
of the gospel in their fulness and permanence. Let us have grace,
some would read let us give thanks or have gratitude. Though
this gives a good sense, yet the authorized version is better.
Peshito : Let us grasp the grace ; Duncan : Let us hold fast grace ;
in 2 Tim. 1:13 the same verb is rendered hold fast. Grace here is
God's favor, by which we are brought under the divine blessing
and upheld in the way of holiness. By it and not by native.
strength we serve, worship, obey and honor God. Acceptably, or
well pleasingly. With reverence and godly fear. Reverence, the
same- word is elsewhere rendered shamefacedness. It seems here
rather to express humility than any kind of fear. Godly fear, in Heb.
11:7 rendered fear. It expresses a fear of a good quality. A
mere dread of God is not pleasing to him. A servile terror drives
one far from him. But a holy, filial fear is an ingredient of all
true worship. " Be thou in the fear of the Lord all the day long,"
Pr. 22 : 17. If God is loving, he is also great. If he is merciful,
he is also terrible in majesty. He is greatly to be feared.
29. For our God is a consuming fire. This is generally admitted
to be a quotation from Deut. 4 : 24 : " For the Lord thy God is a
consuming fire, even a jealous God." This is not the only place,
where fire is employed to give us some conception of God's wrath.
See Ex. 24 : 17 ; Lev. 10:2; Num. 16 : 35. John Owen somewhere,

Ch. XII., v. 14.] THE HEBREWS. 529
I think, refers Isa. 33 : 14 to the holy and awful nature of God ;
which must consume his opponents.

DOCTRINAL AND PRACTICAL REMARKS.
1. Let all Christians seek and cultivate peace, v. 14. John Howe
has an eloquent sermon entitled " Peace, God's Blessing." And
truly it is a blessing from heaven. If we would have it, we must
seek it, and study to promote it. God hath called us to peace.
We have had every where enough of war, strife, hatred, variance,
alarm, tumult, bickering, envy, jealousy, confusion and quarrel
ling. Oh for an era of peace in the world, in the state, in the
church, and in families ! Jehovah is the God of peace. In this
matter God requires of us no impossible task. There is a class of
men, who are anxious, not to get their dues, but to have a contest.
Like salamanders they live in fire. In such cases the Bible says,
" If it be possible, as much as lieth in you, live peaceably with all
men," Rom. 12 : 18. Let good men well weigh the solemn lessons
taught us in Matt. 5 : 9, 39, and not forget them. It is no easy
thing at all times to pursue peace. Calvin : " Unless we diligently
follow after peace we shall never preserve it; for many things
will happen daily to give occasion for dissension . . . We must
overlook many offences, and give and receive mutual indulgence
in many things." The mass of men have but little knowledge of
their own faults and foibles, and a very large estimate of the er
rors of others. Pride is arrogant and assumptive, dictatorial and
minatory. Many men are fierce and insulting in their looks,
words and gestures. Many will yield nothing to the humors and
weaknesses of others, while they are blind to their own, and ex
pect others to be blind to them also. It is impossible that one
should be an example of kindness, pity and love, and at the same
time stir up strife and contention. If we would cultivate peace,
we must be just, kind, piteous, charitable, humble, mild, fair, for
giving, easy to be entreated. The great error is in men's tempers
controlling their conduct. Rieger : " We think that we are in the
right, and that we are seeking nothing but the right ; but we seek
it in such a way that love, peace, compassion are sacrificed in the
pursuit, and we defile our spirits with many a stain, in which we
also involve many others." Owen : " A frame and disposition of
seeking peace with all men is eminently suited unto the doctrine
and grace of the gospel."
2. We must as earnestly follow holiness, v. 14. It is as neces
sary as peace, yea, more so, for as Owen says, " We may follow
peace with men, and not attain it ; but if we follow holiness, we
34

530 EPISTLE TO [Ch. XII, vs. 15, 16.
shall assuredly see the Lord, as, without it we shall come short of
this enjoyment." If any thing is settled, it is that the unholy will
not be received into God's blissful presence, 1 Cor. 6:9, 10; Rev.
22 : 15. Pool: "A soul destitute of holiness is in no capacity,
either of faith or sight, to see the Lord." We may not purchase
even peace at the cost of a good conscience. That price is too
great. " The wisdom that is from above is first pure, then peace
able," Jas. 3 : 17. Lindsay: "The connection of thought is obvi
ous. The pursuit of peace might, by leading to unwarrantable
compliances with the evil dispositions and practices of others,
endanger purity. This would be ruinous. We must not so prize
peace as to sacrifice righteousness ; we must cultivate both."
Saving faith always purifies the heart, Acts 15:9. Calvin:
" Should the whole world be in a blaze of war, we must not de
part from holiness, which is the bond of our union with God."
3. To all the ends of -a godly life we must ever be on the alert,
v. 15. Often does the Master call on us to watch and pray. Often
are we warned by inspired men to be sober, to be vigilant, to look
diligently, etc. Every man's case demands all the holy care and
caution which he can practice. We .are naturally slothful, and
love to slumber, but God calls us to awake to righteousness, and
never to yield to the spirit of slumber. We cannot be too guarded
against sin of every kind. " Spiritual evils in churches are pro
gressive ;" and they are progressive in men's hearts too. Lindsay :
" Weeds sow themselves ; they grow readily. So there are in
the soil of humanity many circumstances favorable to the growth
of evil." Let him that thinketh he standeth take heed lest he fall.
Know every man the plague of his own heart.
4. In particular should we keep a strict guard over ourselves in
respect to all the malevolent affections and their usual modes of
manifesting themselves, v. 15. Lists of them, though not com
plete, are often given in scripture. They are such as these : Ha
tred, ill-will, envy, debate, deceit, murder, maliciousness, spiteful-
ness, wrath, strife, variance, guile, evil speaking, and all that natu
rally flows from such things. See. Rom. 1 : 29, 30 ; Gal. 5 : 20, .21 ;
1 Pet. 2 : 1.
5. Let us be exceedingly careful that we fall not into any pro
fane, light, irreverent state of mind, v. 16. When men feel, think,
speak or act triflingly or jestingly about sacred things, their peril is
extreme. Esau seems to have been in a very vain state of mind
when he sold his birthright. Even he afterwards wept bitterly
over the consequences of his folly, though we have no assurance
that he ever truly repented of his sin. " Sin may be the occasion
of great sorrow, where there is no sorrow for sin." . When men

Ch. XII, vs. 16-24.] THE HEBREWS. 531
have no just and solemn appreciation of spiritual blessings, and
for a trifle let them slip, their case is very alarming. He that is
sensual will soon be devilish, if God does not restrain him.
6. In a moment, when no danger is suspected, one may do an
act that will lead to a life of sorrow, plant a thorn in a dying pil
low, and be followed by fruitless regrets for ever. Some think
such was the case with Esau, vs. 16, 17. They may be right. We
know they are right at least in part. Owen : " No man knows
whereunto a deliberate sin may lead him, nor what will be the
event of it." Duncan : " Men may so despise the blessings of
Christianity as that God may think them unworthy to enjoy them
any more." Some may make a jest of apostasy, and in his amaz
ing mercy God may grant them repentance ; but nothing is more
perillous than to renounce or reject Christ in the hope of a subse
quent conversion. Calvin : " We often see that those who are
continually saying in jest that repentance will come early enough
when they are breathing their last, yet when it comes to that, cry
out repeatedly amidst their dreadful torments that the season for
obtaining grace is past ; for they are doomed to destruction be
cause they sought God too late." Parry : " How ardently, in the
day of judgment, will the scoffer seek a revocation of his doom !
but how vainly! There will then be 'no room for repentance'
on the part of the Judge : no place for mercy when the final sen
tence shall have gone forth."
7. By how little a thing fair prospects may be blasted. Hahn :
" A single act can work great ruin. Much is often lost in a brief
space ; for the sake of a small thing we often surrender that which
is great." Rieger : " He who cannot be induced to carefulness in
regard to apparently small matters, will never be in genuine ear
nest." " Whose despiseth the word (a thing that is done every
day) shall be destroyed," Pr. 13:13. " He that despiseth his way
shall die," Pr. 19: 16.
-8. Let us be duly and humbly thankful that believers are not
under law but under grace, vs. 18-24. Our Mediator is not Moses
but Jesus Christ. We are not come to mount Sinai, but to mount
Sion. We are not come to blackness, and darkness, and tempest ;
but to light, and liberty, and peace. If we hear a trumpet, it is
the clarion peal of the angel having the everlasting gospel to
preach to the nations. We may not approach God carelessly, but
we may come boldly to the throne of the heavenly grace. The
city, where all are invited to dwell, is the oity of the living God.
The angels are our allies and helpers. , The whole mystical body
of Christ is in sympathy with all who believe. We have too the
blood of sprinkling, the ransom, the atonement. O what mercies

532 EPISTLE TO [Ch. XII, vs. 20-28.
are here! Owen : " It is a blessed thing to be removed from the
summons of the law, to answer for the guilt of sin, unto the invi
tation of the gospel, to come and accept of mercy and pardon."
Nothing but the mystery of iniquity can account for the stupidity
with which men often hear the glad tidings of free grace and
gratuitous salvation by Jesus Christ.
9. When God summoned Israel to Sinai merely to hear the law,
they were struck not only with awe, but with extreme terror, vs.
20, 21. This may give us some conception of what will be the
consternation of the wicked, when God shall call the nations to
gether to expose the secrets of all hearts and to pass an irrevo
cable sentence upon every soul of man, and upon angels fallen and
unfallen. At Sinai God merely gave the law. In the last day he
will apply and execute its holy and just principles.
10. In the blessed gospel every provision, required by human
wants and woes, is fully made and set forth, vs. 22-24. No sinner
ever heartily accepted the gra'ce and gifts of the gospel, and then
felt that he needed any more. In Christ all fulness dwells. By
him the lost are saved, the guilty pardoned, the vile cleansed, the
troubled comforted, the blind see, the rebellious made obedient,
the alarmed find peace, the despondent filled with hope, and God
is every way glorified. God himself greatly delights in Sion, in
the fulness of her provisions, in her amazing resources. He says
of her, " This is rhy rest for ever; here will I dwell, for I have
desired it," Ps. 132 : 14. The church is the greatest and the most
blessed association ever formed. Its founder and God is Jehovah
Its Head is the Son of God. Its Comforter is the Holy Ghost.
Its ministers are angels. Its charter is the new covenant. Noth
ing can separate a believer from it.
11. But if gospel privileges are so great, human responsibilities
are in the same proportion, v. 25. Nothing is so perillous as to
refuse to hear God, when he calls, warns, invites, entreats, re
proves, persuades. "To whom much is -given, of him shall
much be required." This rule is just, universal, invariable. Men
adopt it the world over, Luke 12 : 48. God never departs from it.
12. While the Sinaitic covenant was not designed to be per
petual, and had in it elements of weakness, as well as many things
burdensome and unsatisfactory, all of which pointed to change ;
the gospel has all the elements of strength arid stability, vs. 26-28.
We have God's word for it that the new covenant shall never be
superseded, that he will no more upturn and subvert any ordi
nances he has established, and that the kingdom of Christ is ever
lasting. The reason for superseding the law cannot hold in the
case of the gospel. It has provided a plan that is perfect, giving

Ch. XII, vs. 28, 29.] THE HEBREWS. 533
the conscience perfect peace, and finally removing all imperfec
tion from the soul.
13. The people of God have great cause of joy and exultation, for
they are receiving a kingdom that cannot be moved, v. 28. Nor need
they be apprehensive of failure in entering on the full possession of
it. -Their Lord said, " Fear not, little flock ; for it is your Father's
good, pleasure to give you the kingdom," Luke 12 : 32. Inspired
writers speak often and familiarly of the redeemed having a
crown, a crown of life, a crown of righteousness, a crown that
fadeth not away. They declare the saints to be kings. Blessed
be God, his people are not following. phantoms, when they obey
his voice and hope in his mercy.
14. As we are called upon to have grace, v. 28, it becomes a
matter of great importance to us to know how we may grow in
grace. On this subject we are not left in the dark. The first
thing is highly to prize the grace of God. The next is to know
that all grace flows to us by the Spirit. The third is earnestly to
pray for large measures of the Spirit's influence. The fourth is
to abound in the knowledge of God, especially the knowledge of
God in Christ Jesus. We must also put in practice what we
learn, and not avoid needful lessons of self-denial and humiliation.
And we must feel the need of constant supplies from above.
" Without grace, we cannot serve God at all."
15. It is a great thing to serve God acceptably, v. 28. It is the
chief end of man. It is his highest happiness here and hereafter.
With it are connected life, joy and bliss for ever.
16. But God cannot be pleased with any offerings made him or
services rendered him in the arrogance of pride. We must serve
him with modesty, humility, reverence, v. 28. God resisteth the
proud. He knoweth the proud afar off. He hates none more
than the proud. Man's place is in the dust.
17. Nor is godly fear less essential, v. 28. An indictment charges
nothing worse against felons than this that they had not the fear
of God before their eyes. If any one doubts the prominence
given to this grace in the word of God, let him turn to his Con
cordance, Hebrew, Greek or English, and his doubts will vanish.
18. Our God is a consuming fire, v. 29. All approaches to him,
in forgetfulness of his adorable sovereignty and awful majesty are
wicked. He is a jealous God, visiting the iniquity of the fathers
upon the children to the third and fourth generation of them that
hate him, Ex. 20: 5. Calvin: "Assuredly it is expedient that the
grace of God should never be held out to us, without his threaten
ings being added to them ; for so exceeding prone are we to fol
low our own inclinations, that unless these incitements were ap-

534 EPISTLE. [Ch. XII, v. 29.
plied, the milder doctrine would have no effect with us." Of
some we must have compassion, making a difference ; and others
we must save with fear, pulling them out of the fire, Jude. 22, 23.
Our Lord, the best preacher and the most loving man earth ever
saw, clearly warned men of hell fire, Matt. 5 : 22, 29 ; 10 : 28 ; 11:
23 ; 18:9 and often. Lindsay : " Our God also, as well as the
God of the ancient Israelites, is a consuming fire. And this was
an idea not to be left out. The mercy and grace of the gospel
might lead some to imagine that there was nothing like wrath
now in the divine character, and they might in consequence en
courage themselves in sin. This would be a fatal mistake. The
attributes of God remain the same in all ages. Doubtless there
are very signal manifestations of mercy in the gospel ; but let
that mercy be disregarded, and justice will not fail to assert her
rights. Yea, her claim will be all the more terrible in consequence
of the love which has been slighted." David spoke the same
truth in words very clear : " Upon the wicked the Lord shall
reign snares, fire and brimstone, and an horrible tempest : this
shall be the portion of their cup," Ps. 1 1 : 6. Owen : " However
God takes us near to himself in covenant, whereby he is our
God, yet he requires that we always retain due apprehension of
the holiness of his nature, the severity of his justice against sin
ners, and his ardent jealousy concerning his worship."

CHAPTER XIII.
VERSES 1-13.
MANY PRACTICAL USES OF THE TRUTHS ALREADY
TAUGHT.
Let brotherly love continue.
2 Be not forgetful to entertain strangers : for thereby some have enter
tained angels unawares.
3 Remember them that are in bonds, as bound with them ; and them
which suffer adversity, as being yourselves also in the body.
4 Marriage is honourable in all, and the bed undefiled : but whoremong
ers and adulterers God will judge.
5 Let your conversation be without covetousness ; and be content with
such things as ye have : for he hath said, I will never leave thee, nor forsake
thee. 6 So that we may boldly say, The Lord is my helper, and I will not fear
what man shall do unto me.
7 Remember them which have the rule over you, who have spoken unto
you the word of God : whose faith follow, considering the end of their con
versation. 8 Jesus Christ the same yesterday, and to day, and forever.
9 Be not carried about with divers and strange doctrines : for it is a
good thing that the heart be established with grace ; not with meats, which
have not profited them that have been occupied therein.
10 We have an altar, whereof they have no right to eat which serve the
tabernacle. 11 For the bodies of those beasts, whose blood is brought into the sanc
tuary by the high priest for sin, are burned without the camp.
12 Wherefore Jesus also, that he might sanctify the people with his own
blood, suffered without the gate.
13 Let us go forth therefore unto him without the camp, bearing his
reproach. AWARE that this epistle is near its end our apostle crowds
into it many weighty practical truths.
1. Let brotherly love continue. Peshito: Let love for the
brethren dwell among you; Wiclif: The charite of brithered
(535)

536 EPISTLE TO [Ch. XIII, vs. 1-3.
dwelle in you ; Rheims : Let the charitie of the fraternitie abide in
you; Doway: Let fraternal charity abide in you. Many agree
with the authorized version, which is literal. The word rendered
brotherly love occurs in five other places, and is always rendered
as here, or love of the brethren, or brotherly kindness. At the first
preaching of the gospel among the Jews after Christ's ascension,
the spirit of love to the brethren was very remarkable. Men freely
sold their possessions and goods, and parted them to all men, as
every man had need, Acts. 2 145. They were not commanded to
do this. Their conduct was wholly voluntary, Acts 5 : 4. As
there were many poor saints at Jerusalem, and as the destruction
of the holy city and of the Jewish State were near at hand, and
must naturally bring much distress, Christians being able to save
themselves only by rapid flight (Matt. 24 : 17, 18), therefore there was
very urgent need that brotherly love should continue, abide, remain.
Brotherly love is called for by the new commandment, which our
Lord gave his disciples, John 13 : 34. God's people do love as
brethren, even before they know each other's faces.
2. Be not forgetful to entertain strangers : for thereby some have en
tertained angels unazvares. In those early • times there was an
unusual demand on Christians to show hospitality. There
were then no Christian countries. Judaism and Paganism, both
persecuting and bitter, controlled public places of resort. A
Christian was liable to insult, if not to something worse, if he went
to any inn or tavern. So that unless brethren would operi their
doors to strangers, it was both annoying and dangerous to travel
from home. There was then special need cf love to strangers.
But our apostle gives another reason for hospitality, for thereby
some have entertainedangels unawares. There seems here to be a clear
reference to the conduct of Abraham and Lot as recorded in the
eighteenth and nineteenth chapters of Genesis. By a reference to
angels some think the Angel of the covenant is referred to. Ter
tullian : " Thou hast seen thy brother, thou hast seen thy Lord."
The duties of hospitality are urged upon us by the very highest
considerations, Matt. 25 : 35-40; Acts 20 : 35 ; 2 Cor. 8 : 9.
3. Remember them that are in bonds, as bound with them ; and them
which suffer adversity, as being yourselves also in the body. The per
sons alluded to in the first clause of the. verse were active and
zealous Christians and ministers, who by their right conduct had
provoked the wrath of persecutors and had been put in prison, or
were bound with chains. Such were to be remembered, visited,
encouraged, prayed for, ministered unto, and all this in a meek,
loving, sympathizing spirit, as bound with them. You may soon be
in their case. They now represent you and suffer for the cause you

Ch. XIII, v. 4.] THE HEBREWS. 537
love. They are members of the same body with you. And
" whether one member suffer, all the members suffer with it : or one
member be honored all the members rejoice with it," 1 Cor, 12 :
26. How the glorious head sympathizes with his suffering people
may be learned from Acts. 9 : 4, 5. Nor are our brotherly kindness
es to be confined to those who are the prisoners of Christ. We
must also remember those who suffer adversity of any kind or degree
for Christ's sake, or in his cause. In the world God's people always
have tribulation. They that will live godly in Christ Jesus shall
suffer persecution. The word rendered them who suffer adversity is
found in but one other place in the New Testament and is there
rendered tormented, Heb. 11:37. Here it means abused, Bloomfield,
maltreated. Now " to him that is afflicted pity should be shown
from his friends," Job 6 : 14. One reason, why God allows our
brethren to suffer, is that we may have an opportunity of showing
a Christlike tenderness and a brotherly kindness. The reason giv
en is that we ourselves are also in the body. Three ideas suggest
themselves : 1. We are yet in the body, and so may serve our af
flicted brethren, if we will. The pious, who are no longer in the
body, cannot now do that We may have been left here for this
very end. 2. We are in the mystical body of Christ, and so must
not deny our relation to God's suffering people as fellow-members.
3. We are ourselves in the body and know not how soon deep sor
row may overwhelm us. All these senses are good. The last is
most probably that which was in the mind of the apostle ; though
Calvin and others strongly favor the second.
4. Marriage is honorable in all, and the bed unde filed : but whore
mongers and adulterers God will judge. The verb is wanting in
the first clause, and some propose to read, Let marriage be honora
ble in all. The reason assigned for the change is that Paul is giv
ing precepts in the verses preceding and succeeding, and why not
here also? This is not without force. The change in the form
does not materially change the general doctrine of the verse. If
marriage is by apostolic precept to be held in honor and treated
honorably in all respects or in all persons, then we may infer from
the verse all we gather from the rendering of the common version,
viz : that the denial of marriage to any class of persons is unwar
ranted. Other scriptures-show that it is wicked, 1 Tim. 4: 3. Under
all dispensations God has honored marriage. It is an institution
otEden itself. It is designed to preserve a godly seed upon the
earth, and to prevent those lawless and vicious crimes which ut
terly corrupt society .and destroy domestic love and peace, Mai.
2:15; 1 Cor. 7 : 2. The bed defiled always brings wretchedness to
persons, families and communities. Upon no forms of wickedness

538 EPISTLE TO [Ch. XIII. vs. 5, 6.
does God set marks of hotter displeasure than on the two forms
of unchastity mentioned, in this verse, fornication and adultery!
On no subject has he made more fearful utterances, 1 Cor. 6 : 9,
10 ; Rev. 21:8; 22 : 15. Such God will surely judge.
5 . Let you r conversation be without covetousness ; and be content with
such things as ye have : for he hath said, I will never \. leave thee nor
forsake thee.
6. So that we may boldly say, The Lord is my helper, and I will not
fear what man shall do unto me. Conversation, that is way, life,
manner of life. In the Greek are two words rendered covetous.
One means loving silver. The other means greedy for more. It
is a form of the first of these words that is used here. " The love
of money is the root of all evil." Repress the love of money. Let
it not control your life and conduct. Be content with, esteem as
sufficient, regard as enough such things as ye have. Peshito: Let
not your mind love money, but let what ye have satisfy you. The
reason given is good and sufficient : God has spoken thus, I will
never leave thee, nor forsake thee. Some have thought these words
contained the sum and spirit of many scriptures, and were not a
literal quotation frpm any one part of the Bible. Others have
supposed that the germ of them is found in Gen. 28 : 15. Others
have preferred to regard them as an abbreviated summary of Isa.
43:1,2. Others make them to be Paul's version of Josh. 1 : 5. " I will
not fail thee, nor forsake thee," or of Deut. 31 : 6 or 8, " He will not
fail thee, nor forsake thee." In Deut. 31:6 the words are spoken
to Israel as a people ; in v. 8 to Joshua himself. They embody the
leading idea of many a verse. These words well illustrate the
force of Greek negatives accumulated. Here we have as many
as five of them. These are not made to appear in any prose ver
sion which the author has seen. But they are well brought out
in a favorite Hymn :
" The soul that on Jesus hath leaned for repose,
I will not, I will not desertto his foes ;
That soul, though all hell should endeavor to shake,
I'll never, no never, no never forsake."
The italics are in the hymn. as published, and clearly refer to our
verse. The inference from this promise is fair and strong: So that
we may boldly [or confidently] say, The Lord is my helper, and I will
not fear what man- can do unto me. The quotation, is in the Greek
made literally from the Septuagint' version of Ps. 118:6. See
also Ps. 56:4, 11. The English version of that place is: "The
Lord is on my side ; I will not fear: what can man do unto me? "

Ch. XIII, vs. 7, 8.] THE HEBREWS. 539
The sense is the same in either version. These two verses, each
containing a quotation of a promise or declaration of faith which
had a special reference to one man or one people in covenant with
God, clearly teach us that whatsoever things were written afore
time were written for our learning, that we through patience and
comfort of the scriptures might have hope, Rom. 15:4. It is not
presumption for a believer in our day to lay hold on any truth
spoken to or by any child of God in old time as a believer, and
appropriate it to himself.
7. Remember them which have the rule over you, who have spoken
unto you the word of God: whose faith follow, considering the end of
their conversation. Some terminate this verse with a full period.
This is right. The grammar requires it; end is not in the same
case with Jesus Christ, and so is not in apposition with it. For
them that have the rule over you, the margin and Peshito have
guides. The same word is rendered governor and chief, Matt.
2:6; Acts 7 : 10; Acts 14 : 12 ; 15 : 22. It occurs below in v. 24,
and is rendered as here. Rheims and Doway read Prelates. But
prelacy has no countenance in scripture. It is positively forbidden
by Christ himself, Matt. 20 : 20-28. The persons spoken of are the
faithful ministers who had preached and borne rule among them,
and set them a good example. Some think these guides were
now dead. If so, the chief object of remembering them was to
follow, or imitate their example. If they were still alive, the ob
ject of remembering them was to minister to their great necessi
ties and to relieve them, as well as to be made bold by their faith
and constancy. It is not certain whether the apostle refers to
living or dead pastors, or to both. Considering, beholding atten
tively the end, result or issue of their conversation, life, walk or con
duct. Their great support was the Saviour
8. Jesus Christ, the same yesterday, and to-day and forever. He was
their life, and peace, and hope, and joy. To them he was all and
in all. In him they -lived. With him they suffered. In him they
trusted. After him they longed. To him they were united. And
when they died, in him their bodies slept, while their happy spirits
entered into his joy and were forever with him. One reason why
we ought to make so much of Christ is that he is the same. His
state is very different from what it was on earth, but his character
never varies. He is as gentle, as loving, as tender as when he
wept at the grave of Lazarus ; as mighty and as ready to save as
when he rescued Peter from a watery grave, or said to the peni
tent thief, " This day thou shalt be with me in Paradise." He is
both God and man, in two-distinct natures and one person. He
is the same yesterday, and to-day, and forever. If our Lord is

540 EPISTLE TO [Ch. XIII, vs. 9-1 1.
thus unchangeable in his natures, truth and doctrine, counsels
and kingdom, we ought not to be fickle and given to change. So
he adds :
9. Be not carried about with divers and strange doctrines : for it is
a good thing that the heart be established with grace ; not with meats,
which have not profited them that have been occupied therein. The
dangers arising from new and false doctrines is always consider
able ; in the primitive church it was extreme. Often does our
apostle call on ministers and churches to shun false doctrine,
which eats like a cancer, and to hold fast sound doctrine. Error
is often plausible ; and errorists are never fair and candid. History
gives no account of an honest heresiarch. The early church was
much pestered with judaizing teachers, who wished to introduce
Jewish notions about meats. Frorn the first this' matter gave
trouble. It was one of the things on which God mercifully gave
early instruction to the church. Paul says that those, who were most
zealous on this matter, had not made the greatest progress in the
divine life. Their improvement had been slow. Had their at
tention been turned to understand and seek the grace of God re
vealed in the gospel, it would have been a means of establishing,
confirming them, and so preparing them for the trials that were
imminent. 10. We have an altar, whereof they have no right to eat which serve
the tabernacle. The aim of this verse is to teach that if men cling
to the law, they. are not Christ's; that if they insist on pleasing
God by observances, which had their fulfilment in Christ, and so
look not to Christ himself, they have only the shell but have
missed the kernel. The priests, who served at the altar, lived of
the altar. Christians are priests, and the sacrifice of which they
eat is Christ himself. As types the services of the tabernacle
were, just, striking and instructive. But when the antitype has
come, it is dangerous to return to those elements which have be
come beggarly and jejune, because they have lost all their sig
nificancy. The same doctrine is expressed in other words in Gal.
5:4," Christ is become of no effect unto you, whosoever of you are
justified by the law ; ye are fallen from grace." As the Pharisees
made void the law of good morals by adding corrupt traditions to
it ; so we may nullify the gospel by trusting to something else
than the obedience and sufferings of Christ.
1 1 . For the bodies of those beasts, whose blood is brought into the
sanctuary by the high priest for sin, are burned without the camp. The
usage here referred to was required by an exact law, Lev. 16: 27.
The whole body of the victim, whose blood was for a sin-offering,
must be burnt. It might not be eaten. It was removed to a dis-

Ch. XIII, vs. 12, 13.] THE HEB RE WS.

54i

tance and consumed. Now note, says our apostle, how exactly
the antitype fulfilled what was foreshadowed :
12. Wherefore Jesus also, that he might sanctify the people with his
own blood, suffered without the gate. Duncan : " The sin-offering
of old was only fora ceremonial sanctification of the people, but
Christ's death really and morally sanctifies his people. Christ's
atonement was proper not figurative, true not ritual. His blood
is the only real propitiation. He is made of God unto us wis
dom, and righteousness, and sanctification, and redemption. He
saves, and he alone.
13. Let us go forth therefore unto him without the camp, bearing
his reproach. No man ever gave in his public adhesion to Christ
without incurring the scorn or hatred of some one. Reproach, uni
formly rendered, as in Heb. 10:33; 11:26. The call of the
apostle is to give up all other hopes for a good hope in Christ ; to
let all ceremonies and effete institutions go, and to follow Christ,
who himself, loaded with reproaches, bore his cross out of the city
away to Calvary. The scoffs and malice of men, the cross and
the spear, did not deter him. Our sufferings cannot be greater
than his, and yet he has gloriously triumphed. Let us go firmly
on, and we shall soon triumph also.
DOCTRINAL AND PRACTICAL REMARKS.
1. This whole section enforces the truth that we must adorn as
well as hold fast our profession of the gospel. No good profession
of Christ's name and gospel is in word only. Words are cheap.
2. Great is the difference between worldly and heavenly wis
dom. The world generally regard justice, prudence, temperance
and fortitude as the cardinal virtues. They are indeed of great
value. But when apostles speak on such a subject they talk of
faith, hope, charity, contentment, etc. These things make men
just, prudent, temperate, courageous by giving them heavenly
mindedness, by assimilating them to God; they do more, they
make them wise unto salvation ; they are a blessed part of salva
tion. 3. The Bible makes much, but not too much, of love, v. 1.
There is love to God. There is love to Christ. There is love to
our neighbor. And here we have love to the brethren. In all
these relations love is the fulfilling of the law. The great difficulty
in maintaining brotherly love arises from the weakness and way
wardness of good men.' Some are grum ; some are awkward;
some see everything from the point of objection ; some have bad
manners, and some have no manners at all ; some are obstinate ;

542 EPISTLE TO [Ch. XIII, vs. i, 2.
some have much party spirit ; some are selfish and close ; and
some are morbidly sensitive. It was a wise thing in Joseph to say
to his brethren : " See that ye fall- not out by the way," Gen. 45 :
24. Duncan : " What a shame it is for people to hate one another,
who pretend to worship the same God, to follow the same Christ,
to be going the same road ! What an affront it is to religion to
see those, who profess to be all the sons of God, having conten
tions, and broils among themselves !" The Hebrews had begun
well, as is evident from Heb. 6:10; 10 : 33, 34. Paul's object is
to persuade them to persevere. We are bound to love our
brethren even as Christ has loved us, John 13 : 34. Nothing
tends more to spread the gospel than brotherly love. Nothing
more effectually hinders the growth of the church than hatred and
contention. Owen: " Brotherly love is very apt to be impaired
and decay, if we do not endeavor continually to preserve and re
vive it."
4. Brotherly love, when genuine, manifests itself in ways suited
to men's circumstances, and so it is pitiful and loving to strangers,
v. 2. Good men must be "given to hospitality," Rom. 12:13.
Compare Gal. 6 : 10. An inhospitable church is no church of
Christ. Even the barbarous people, among whom Paul was cast
by shipwreck, showed no little kindness, Acts 28 : 2. Courteous-
ness and hospitality do not prove one a Christian ; for the very
heathen practised these things, and acknowledged the obligation
of them, Acts 28 : 7. But the Want of these things is a dark, dark
sign in the character of any professed friend of God. Even the
law of Sinai bound the ancient church to be kind to strangers :
" The Lord your God doth execute the judgment of the father
less and widow, and loveth the stranger, in giving him food and
raiment. LoVe ye therefore the stranger : for ye were strangers
in the land of Egypt" Deut. 10: 18, 19. "Thou shalt not oppress
a stranger : for ye know the heart of a stranger, seeing ye were
strangers in the land of Egypt," Ex. 23 : 9. Our hospitality
must be liberal, generous and hearty : " Use hospitality one to
another without grudging," 1 Pet. 4 : 9. That is great commenda
tion which John bestows on the well beloved Gaius, 3 John 5-8.
Let us follow so bright an example. The reason here given for
showing kindness to strangers is worthy of notice. I have known
one case, where hospitality saved the life of a whole family, the
stranger dragging from ' his hiding place the lurking murderer,
who had secreted himself before the stranger arrived. In this
case the weary traveller was the angel or messenger sent to save
life, and Gabriel could not have done his work more effectually.
Then not only are such messengers still received, but as Calvin

Ch. XIII, vs. 3, 4.] THE HEBREWS. 543
says, " Christ himself is received, when we receive the poor in his
name." Bloomfield quotes a remark from Julian that nothing so
much tended to the growth of Christianity as the practice of hos
pitality among Christians one to another. When we feel disposed
to turn away the stranger when he is poor and has no means of
paying his charges at an inn, and compel him to lodge in the field
or in the street, we may have been cruel to one of Christ's, dear
children. But often we merely design civility and hospitality, and
God designs to bring us some great good thereby. Let us not
forget that God is a rewarder Of all right actions, and may send
us a very rich blessing. This leads Owen to say that " when men,
designing that which is good, do more good than they intended,
they shall or may reap more benefit thereby than they expected."
A man asked a minister to his house for lodging. This act in
its results led to the conversion of both the host and hos'tess.
5. Nor may we innocently forget the prisoner, v. 3. Among bad
men the worst are commpnly going at large. Among good men
the best are often in dungeons. This is specially true in times of
political and religious persecution. Let us never forget that Je
hovah is a God that hears the groaning and the sighing of the
prisoner, Ps. 79:11; 102:20. Scott: "When we are exempted
from imprisonment, or other grievous adversities, we should take
care not to forget how many are thus oppressed and bowed down ;
that we may sympathize with them in their 'sorrows, and help and
comfort them according to our ability ; never forgetting to pray
for them, in which the poorest and those far distant may give them
valuable assistance : for it behooves us to be aware that we are
liable to the same distresses as long as we are in the body."
Owen : " It is better, more safe and honorable, to be in bonds with
and for Christ, than to be at liberty with a brutish, raging, perse
cuting world."
6. In like manner our sympathies should always be with the
wronged, the abused, the maltreated among good men, and not
with, the successful, the lordly, the proud and cruel, v. 3. We
should always let good men know that we are with them, that they
have our good wishes, our approval and our prayers. The greater
the obloquy, under which men attempt to cover them, the more
decided shoirtd be our expressions of regard. This requires faith,
constancy and courage beyond the, attainment of many. In such
matters mankind are terribly cursed with cowardice.
7. Good men ought to unite with one another in doing all they
can to make marriage honorable in all persons and in all respects.
God has done much to exalt it, v. 4. It is a great pillar of morality.
Dr. Johnson says : " Marriage is the best state for man in general.

544 EPISTLE TO [Ch. XIII, vs. 4, 5.
and every man is a worse man, in proportion as he is unfit for the
marriage state." History fully confirms the prophecy of Paul'
respecting the character of those, who avowedly set themselves
against marriage, 1 Tim,. 4:1-3. It is in vain that men pretend
under divine sanction to enforce celibacy on any class, the clergy in
particular. Paul says, " A bishop must be blameless, the husband
of one wife," 1 Tim. 3 : 2. The Doway Bible renders it no less
strong : " It behoveth, therefore, a bishop to be blameless, the hus
band of one wife." Of this passage there are three interpreta
tions; 1. the Romish church insists that no minister of the gospel
must marry at all ; 2. the Greek church insists that all officiating
clergymen shall be married men, so long as they have cure of
soul's ; but that the first wife dying, they may not marry again ; 3.
the Protestant doctrine is that this passage makes lawful the mar
riage of ministers but excludes from the sacred office all polygam-
ists. The first view is a flat denial of the teachings of the place.
The second is in the teeth of the truth that there may be as good
reasons for a second as for a first marriage. In proof of the law
fulness of all ministers marrying, if they choose to do so, we may
also cite 1 Cor. 9:5. Many have called attention to the fact that
even heathen nations have pronounced marriage a sacred institu
tion. So Spanheim, Bp. Hall and others. Owen: " Divine insti
tution is sufficient to render any state or condition of life honora
ble." And divine prohibition is enough to alarm any one, who is
abusing so good an institution as that of wedlock, Pr. 22 : 14 ; 23 :
27, 28. Lindsay : " Violations of chastity are too often lightly re
garded in the world. Human laws can do little to bring such sins
to punishment. But let not transgressors, whether unmarried or
married, whether chargeable with whoredom or adultery, flatter
themselves with hopes of escape, for their doom is certain and ter
rible." 8. One of the most ensnaring sins is covetousness, v. 5. Clarke :
" Cov.etousness is the vice of old age." This is so far true that un
godly men probably love money more and more. It seems to us
strange that men should love money the more, the less need they
have of it, and the less time they have to use it. " Covetousness
is a longing desire after the good things of this world for selfish
gratification. Every one is for himself, until the love of self is
overcome by the stronger feeling of love to God, and love to man
for God's sake. When this takes place, we find our chief happi
ness in doing good to those who suffer adversity." Owen: "All
covetousness is inconsistent with a Christian conversation accord
ing to the gospel." That is most wholesome advice of the
Apostle : " Charge them that are rich in this world, that they be

Ch. XIII, vs. 5, 6.] THE HEB RE WS. 545
not high-minded, nor trust in uncertain riches, but in the living
God, who giveth us all things richly to enjoy ; that they do good,
that they be rich in good works, ready to distribute, willing to
communicate, laying up for themselves a good foundation against
the time to come, that they may lay hold on eternal life," 1 Tim.
6: 17-19.
9. Contentment is not only a solemn duty, but a great comfort
to those who practise it. Agur's prayer was very wise : " Two
things have I required of thee ; deny me them not before I die :
remove far from me vanity and lies; give me neither poverty nor
riches ; feed me with food convenient for me ; lest I be full and
deny thee, and say, Who is the Lord ? or lest I be poor, and steal,
and take the name of my God in vain," Pr; 30 : 7-9. Blessed is" he
who is in such a frame as leads him thus to pray every day. The
way to contentment is not so much by bringing our condition to
our minds as by bringing our minds to our condition. Those,
who are now devils might have still been happy glorious angels;
but they were not content with their lot and sphere, and fell head
long into darkness. "A Dives may murmur at his lot while a
Lazarus is content." One. thing is very noticeable in scripture,
that avarice is often mentioned in connection with the worst vices ;
while contentment is spoken of as a blessed attainment.
10. The promises of God tohis people suit all their cases and
conditions, vs. 5, 6. They abound in strong assurances. Some of
them cover all possible cases. It has been a favorite practice of
some of the best Christians to mark portions of God's word so
that as the pages are opened, the eye is at once drawn to his cove
nant engagements. Some have copied into a book scores of the
exceeding great and precious promises, and then often conned
them over. This exercise was profitable.
11. It would rid us of a thousand idle fears, and would blunt the
edge of many a temptation, if we would constantly remember,;
that man is powerless, except as God sustains him and permits
him. to act, v. 6. His breath is in his nostrils. His strength i$
weakness. His wisdom is folly. He is crushed before the moth.
If we would hot fear man, let us constantly cultivate the fear of
God ; lay fast hold of his perfections and promises, and remember
how puny a creature is man. Lindsay : " The arm of man can do
no real damage to those whom God: helps and defends." Owen :
" The most effectual means to encourage our souls in all our suf
ferings, is to compare the power of God who will assist us, and
that of man who doth oppress us." One Almighty is more
mighty than all the mighties of earth and hell.
12. It is a duty to think often and lovingly of good pastors and
35

546 EPISTLE TO [Ch. XIII, vs. 7, 8.
teachers both living and dead, v. 7. So weighty does the apostle
regard this matter, that he brings it up again, in another form, in
v. 17. Godly pastors are a great and 'unspeakable blessing, and
should be highly esteemed in love for their works' sake. The
Bible speaks in strong and terrible terms of reprehension of all
faithless pretenders to sacred functions. " His -watchmen are
blind : they are all ignorant, they are all dumb dogs, they cannot
bark, sleeping, lying down, loving to slumber. Yea, they are,
greedy dogs," etc, Isa. 56 : 10, 11. But good and loving servants
of the Lord, who edify his church and love his people, are dear to
Christ and to his church. Nor can the people of God act more
wisely than to be followers of them who through faith and pa
tience inherit the promises, Heb. 6:12.
13. The great rule of godly pastors in the churches arises from
their being leaders in the church, from their teaching sound doc
trine, from their exercise of that discipline, which God has ordain
ed for edification and not for destruction, and from setting a godly
example in all things ; and not at all from inventing or propagating
doctrines, which God has no where taught us in his word ; not
from teaching for doctrines the commandments of men, not from
making laws for the regulation of the moral conduct of men, not
from claiming or exercising any authority of their own. They
must preach the preaching that God bids them ; they must incul
cate nothing, for which they have not divine warrant; they must
not lord it over God's heritage ; they must in meekness instruct
those that oppose themselves. All their authority is from Christ.
14. It is a great thing for us to have good patterns, by which to
frame our lives, v. 7. The advantages of example over mere pre
cept are that the former clearly defines what the duty is, shows
that it is practicable, and awakens the spirit of imitation. God him
self is the great pattern for us all, Matt. 5 : 44, 45 ; Eph. 5:1. But in
mercy he causes good men to walk in wisdom before us ; and then
we should follow them as they follow Christ. Had none but Jesus
forgiven his enemies, we might say he did it because he was the
Son of God ; but when we see Stephen doing the very same thing,
we learn that the spirit of forgiveness is of the very essence of true
piety in a mere man.
15. We should all make much of Christ, v. 8. Calvin: " The
one only way of persevering in the true faith is to hold to the
foundation and not depart from it even in the least. For he, that
knows not Christ, is wise unto nothing but sheer vanity, although
he grasp heaven and earth ; for in Christ are hid all the treasures
of heavenly wisdom."
16. Wc must be very careful as to what doctrines we embrace,

Ch. XIII, vs. 9-13.] THE HEBREWS.

547

v. 9. There are darrinable heresies, which utterly subvert the
gospel, 2 Pet. 2:1. Then there are divers and strange doctrines,
which, although they do not directly deny fundamental truth, yet
draw men's minds away from the living word of God. Many
conceits, and fables, and whimseys, at first apparently harmless,
lead to the worst consequences. Truth is one ; error is multiform.
Let every man be on his guard. There is no profit in errors or
fables in religion. They make no man wise or holy. If for a
while they please the flesh, they never make men permanently
happy. It is fatal to cleave to the shadow when the substance is
offered us.
17. We cannot have Christianity and its opposite, v. 10. Dun
can : " If men will pertinaciously and obstinately keep to ceremo
nies, they must remember that they thus deprive themselves of
the benefit of Christ's sacrifice." Lindsay : " To cleave to Judaism
is to reject Christ."
18. How exactly and minutely the types are fulfilled in Christ,
v. 11. The bodies of the great sin-offerings were burned without
the camp ; and Jesus died outside of the city. Not a bone of the
paschal lamb was broken, not a bone of our Lord was broken.
There are many such particulars.
19. In every sense of the word Jesus sanctifies his people, v. 12.
Owen: " The Lord Jesus, out of his incomprehensible love to his
people, would spare nothing, avoid nothing, deny nothing, that
was needful to their sanctification, their reconciliation and dedica
tion to God."
20. If we know that we are in the path of duty, let us not regard
reproach, v. 13. It may be bitter, cruel, devilish ; but let us never
deny the truth, nor sneak away from duty. McLean : " We must
not steal out of the camp, and hide our heads, as if we were
ashamed of the cause in which we are embarked. Our Lord says
he will be ashamed of all such." See Mark 8 : 38 ; Luke 9 : 29.
There is a sinful bashfulness as well as a wicked impudence.

CHAPTER XIII.
VERSES 14-25.
CONCLUDING REMARKS AND REQUESTS.
BENEDICTIONS.
14 For here have we no continuing city, but we seek one to come.
15 By him therefore let us offer the sacrifice of praise to God continually,
that is, the fruit of our lips, giving thanks to his name.
16 But to do good and communicate forget not: for with such sacrifices
God is well pleased.
17 Obey them that have the rule over you, and submit yourselves : for
'they watch for your souls, as they that must give account, that they may do
it with joy, and not with grief : for that is unprofitable for you.
18 Pray for us : for we trust we have a good conscience, in all things
willing to live honestly.
19 But I beseech you the rather to do this, that I may be restored to you
the sooner.
20 Now the God of peace, that brought again from the dead our Lord
Jesus, that great Shepherd of the sheep, through the blood of the everlast
ing covenant,
21 Make you perfect in every good work to do his will, working in you
that which is well pleasing in his sight, through Jesus Christ ; to whom be
glory for ever and ever. Amen.
22 And I beseech you, brethren, suffer the word of exhortation: for I
have written a letter unto you in few words.
23 Know ye that our brother Timothy is set at liberty; with whom, if he
come shortly, I will see you.
24 Salute all them that have the rule over you, and all the saints. They
of Italy salute you.
25 Grace be with you all. Amen.
THE mind of the apostle is full of thought in these closing
sentences. It is remarkable that he twice pronounces a
benediction, and twice says, Amen.
14. For here have we no continuing city, but we seek one to come. Pe
shito : For we have here no abiding city ; but we expect one that
is future. Christ went out of Jerusalem, which then was, and was
(548)

Ch. XIII, vs. 15, 16.] THE HEBREWS. 549
in bondage with her children, and which was soon to be destroyed,
and thus taught us that salvation was not to be sought in the tem
ple, nor in the holy city, but at Calvary ; and that if we desired a
city that had foundations and permanence we must look for it not
on earth, but in heaven. The speedy and awful doom of Jerusa
lem was no secret in the church. Christ had foretold it. Paul
had spoken of it. All betokened the utter and speedy ruin of the
Jewish State and city. Hence the peculiar force of the words of
this verse to pious Hebrews. They are of great weight to all
Christians. The world itself will be destroyed, and we who are
in it must soon leave it for ever. Every thing earthly is of short
duration and will soon pass away. The spirit of the passage is
the same as that of 1 Cor. 7 : 29-31, with the addition of the im
pending doom of Jerusalem, which was just at hand.
15. By him therefore let us offer the sacrifice of praise to God con
tinually, that is, the fruit of our lips, giving thanks to his name. The
days for offering birds, and lambs, and goats, and bullocks were
indeed past. In a few years every Levitical sacrifice should cease
for ever. The temple itself should be destroyed, and all its rites
should perish with it; but the gospel called Christians to offer
spiritual sacrifices, which even the Old Testament highly com
mended. The apostle first names the sacrifice of praise, which
was to be offered continually. " Whoso offereth praise glorifieth
me," Ps. 50 : 23. This is beautifully called the fruit of our lips.
From our lips our words proceed. Hosea, probably in reference
to the worship of the calves in Bethel, calls the same offering a
" rendering of the calves of our lips," Hos. 14 : 2. And 'that we
may not possibly mistake the meaning of the apostle, he explains
what he had said by the phrase giving thanks to his name. All this
kind of service was typified by the thank-offerings required by
the law. Praise must not go alone :
16. But to do good and to communicate, forget not ; for with such
sacrifices God is well pleased. To do good gives the precise meaning
of the word employed in the Greek. It is general, and does not
specify the kind of good to be done ; except that it has special
reference to good done to man — beneficence. To communicate is
to make common cause with other-s especially in the distribution
of worldly goods. It embraces all acts of good fellowship, such
as relieving want, counselling, exhorting, encouraging and com
mending good men. Such services are an odour of a sweet smell,
and very pleasing to God, Phil. 4: 18. They are necessary to the
honor of religion and the growth of the church. Such offices of
love ceasing, piety will certainly die out in any community, and
selfishness will reign with tyrannical power

550 EPISTLE TO [Ch. XIII, vs. 17-19.
17. Obey them that have the rule over you, and submit yourselves :
for they watch for your souls, as they that must give account, that
they may do it with joy, and not with grief : for that is unprofitable for
you. Peshito: Confide in your guides and hearken to them ; for
they watch for your souls, as men who must give an account of
you, that they may do this with joy and not with anguish ; for
that would not be profitable to you. The general 'teaching of the
verse is very clear. In remarking on v. 7 the nature and extent of
ministerial authority was explained., The obedience of the people
to their pastors is of a corresponding kind. It is not a servile obe
dience. It is not due to them as men, nor as lords, but as guides,
helpers, watchmen, who love the flock not the fleece. Honor is
due to the Sacred office. When it ceases to be given, religion is
much disesteemed. The submission due to pastors and teachers is
in the exercise of their ministerial authority executed according
to the law of Christ's house. If spiritual guides go beyond their
office and attempt to bind men's consciences by their own dicta du
ty requires us to resist them and deny their pretensions. The rea
son given for such obedience is the awful responsibility under
which ministers act, and the loss sustained by the refractory, it
They watch for your souls as they that must give account. 2. It will
be unprofitable for you that your pastors should be filled with an
guish when they give an account of their ministry among you.
1 8. Pray for us' : for we trust we have a good conscience, in all things
willing to live honestly. When Paul says, Pray for us, he either
means, pray for Christ's ministers generally, or those of whom he
had just spoken, or more probably himself and'his immediate com
panions. A like request is made in 1 Thess. 5:25; 2 Thess. 3 : 1, in
both of which cases the reference is to Paul, Timothy and Silas,
who were then his companions. We do not know who were with
him when he wrote this epistle, but it is probable those to whom
he was writing were on this point well informed. When. Paul asks
for their prayers, he adds, we trust we have a good conscience ; that
is, we are not the bad men we are slanderously reported to be ; and
you may hope for a gracious answer. We are willing to live hon
estly ; Peshito, conduct ourselves well. Either version gives the
sense. The Peshito is most literal.
19. But I beseech you the rather to do this, that I may be restored to
you the sooner. Prison life is a hard life. To one, who wishes to
preach the gospel it is a peculiarly trying life. Though God has
received much glory from the faith and constancy of his peoplein
bonds, yet we read of but few converts made to Christ by men in
jail. The writings of such have been of great service to the
church, as we see in the case of Paul, John, Alleine and Bunyan ;

Ch. XIII, vs. 20, 21.] THE HEBREWS. 551
but the preaching of prisoners seldom has free course. Their
heare.rs are generally few and their attempts to preach are under
many disadvantages. The foregoing remarks proceed on the sup
position that Paul was restrained from visiting them by being a
prisoner. But there is no decisive evidence that this was so. It is
admitted that Paul was a prisoner when he wrote the Epistle to the
Ephesians. It is probable that this epistle was the next of his pro
ductions. If so, it may have been written during or just after his
imprisonment. If he was at liberty and not in durance, he may
have been detained from visiting, them by such circumstances as
are alluded to in Rom. 15 = 20-32. Compare Rom. 1 : 13; also 1
Thess. 2 : 17-20. Whatever may have detained him, the only thing
left to him and his friends was prayer to God. Compare Phile
mon 22.
20. Now the God of peace, that brought again from the dead our
Lord Jesus, that great Shepherd of the sheep, tlipough the blood of the
everlasting covenant,
21. Make you perfect hi every good work to do his will, working in
you that which is well pleasing in his sight, through Jesus Christ ; to
whom be glory for ever and ever. Amen. This is the longest bene
diction found in any of the epistles. Some Reformed churches
always use it in closing the services at the Lord's Supper. It is
very fit for such a time, but its fitness is not confined to such occa
sions. It closes with a doxology to Christ. It is very rich in its
suggestions of truth. It contains an allusion to each of Christ's
three offices of Mediator. The God of peace is a phrase that occurs
in four other places in Paul's writings. No other inspired writer
uses it. It is a very striking and a very beautiful form of words,
'conveying a cluster of precious thoughts to the devout mind. This
God of peace brought again, from the dead our Lord Jesus, and thus
declared that all the claims Jesus had set up were valid, that he
should have no more humiliation for ever, and that his resurrection
sealed the doctrine of the gratuitous justification of all believers.
Christ is that great Sliepherd of the sheep. As a Shepherd he had
been revealed in the, Old Testament, Ps. 23 : 1-4; Ps. 80: 1. To
his disciples he had at large claimed that office for himself, John
10:1-18. This claim was so well .understood in the primitive
church, that the apostle of the circumcision did not think it neces
sary to give the slightest explanation of the title, but took it, for
granted that all would understand him, when he spoke of the
Shepherd and Bishop of souls, etc, 1 Pet. 2 : 25 = 5 -.4. Good writ
ers are not agreed as to the precise force of the, epithet great here
applied to the Shepherd. , Some think it looks back to his being
raised from the dead, and that his greatness thence arose. Others

552 EPISTLE TO [Ch. XIII, vs. 22, 23.
make it look forward to the next phrase, and think he is great
through the blood of the everlasting covenant. Others make it
equivalent to chief in 1 Pet. 5 14, and regard it is as distinguishing
him from all merely human pastors, Eph. 4:11. These views are
not discrepant, but harmonize. Our Lord is a great Shepherd in
many ways, and on many accounts. We have before met the
phrase blood of the covenant, Heb. 10:29, on which see above.
This covenant is here said to be everlasting. This epithet is often
bestowed on the covenant of grace in the old testament, 2 Sam. 23 :
5 ; Jer. 32 : 38-41 ; Ezek. 37 : 26, 27. Make you perfect, make you
complete, set you in order, fully fit yqu for every good work, a term
well understood in the early ages of the church. See above on
Heb. 10 : 24. Only here the word rendered good is that used in
Luke 18 : 18, 19; Heb. 9:11; 10 : 1 and often. But all our good
works are from God. " From me is thy fruit found," Hos. 14 : 8.
" Without me ye can do nothing,1' John 15:5. " It is God which
worketh in you both to will and to do of his good pleasure," Phil.
2 : 13. And so our apostle says that it is the God of peace that
worketh in us that which is well pleasing in his-sight. And all this by
the mediation of our Saviour, through Jesus Christ. To whom
(Jesus Christ) be glory for ever- and ever, to the ages of ages. It
points to an absolutely eternal duration in the future. Amen, a
word borrowed from the Hebrew and transferred into many lan
guages. At the beginning of a sentence it is a very solemn mode
of averring. At the close of a sentence or prayer, it is the expres
sion of devout response or concurrence in what has been said. It
is fit for communion in worship.
22. And I beseech you, brethren, suffer the word of exhortation : for
I have written a letter to you in few words. Beseech, so rendered in
Rom. 12 : 1 ; Heb. 13 : 19; often rendered exhort. It is a word
expressive of kind and Earnest entreaty. It is cognate to the
word rendered exhortation in the same clause. The exhortation,
to which he asks their close attention is the latter part of this epis
tle. The few words may relate to the exhortation alone, which is
exceedingly condensed ; or it may refer to the whole epistle,
which, if we consider the greatness of the matters handled, is also
very much condensed. Some, however, think the word of exhor
tation refers to the instructions of pastors applying, explaining
and enforcing the teachings of the word of God. This may be
so, but the former seems to be the more obvious explanation.
23. Know ye that our brother- Timothy is set at liberty ; with whom,
if he come shortly, I will see you. Paul, sometimes calls* Timothy
" my son." 1 Tim. 1:2; 2 Tim. 2 : 1 ; but here and in some other
cases he calls him a brother, as in 2 Cor. 1 : 1 ; Col. 1 : 1 ; 1 Thess.

Ch. XIII, vs. 24, 25.] THE HEBREWS. 553
3 : 2. He uses the former when he is writing to him ; the latter,
when he is writing of him. Duncan : " Church history informs
us, that Timothy was a prisoner at Rome the seventh year of
Nero, and set at liberty the eighth ; at which time the apostle
Paul was a prisoner too, though at large" (that is with many
privileges, see Acts 28 : 30, 31) ; "he therefore here gives them
the good news of Timothy's deliverance, and promises to see
them along with him." *Of course this promise is conditioned
on the will of God. McLean : " It is not certain . that ever Paul
or Timothy visited the Jewish believers in Judea as was intended ;
though Chrysostom says, that Paul being set at liberty went to
Spain, from thence to Judea, and afterwards returned to Rome."
From this verse it also appears that at the time of this writing
Paul had a fair prospect of speedy release, or was already at
liberty. 24. Salute all them that have the rule over you, and all the saints.
They of Italy salute you. Salute, often rendered greet. It occurs
very often in Paul's writings — in Rom. 16 as often as eighteen
times. Brown: " Christianity taketh not away civility, humanity,
and gentle courteousness, but rather helpeth it forward by making
it run in a clear Christian channel : it is humanity and civility to
be sending our respects unto our beloved friends and good willers,
and Christianity putteth a noble and heavenly dye upon this."
Three kinds of salutation seem to have been in use in the primitive
church. One was by word only, as here, They of Italy salute you,
that is, by sending their greetings in this epistle. So a man in
person might salute another with words of kindness. Another
mode of salutation was by embracing. The word is so rendered
in Heb. 11 : 13, where the act of faith in the promises is compared
to the act of affectionate greeting given by a man to his friend,
whom he meets. In a third case the salutation was by the kiss,
1 Cor. 16 : 20 ; 2 Cor. 13:12; 2 Thess. 5 : 26 ; 1 Pet. 5 : 14. This
was a mere custom, and never an ordinance. It was and at the
time was esteemed a token of affectionate regard. Yet it was
liable to abuse, and has fallen into general, though not universal
disuse. 25. Grace be with you alL Amen. This is one of the shortest
benedictions. The peculiar form of it seems to be borrowed from
the Greeks. The* Hebrews said, Mercy be with you ; and the
Romans, Peace be with you. The form of benediction found
here is an authoritative pronunciation of the divine favor towards
those addressed in the epistle. On Amen see above on verse 21.
The subscriptions of the epistles are altogether unreliable, being
written by modern authors. Some of them are known to be

554 EPISTLE TO [Ch. XIII, vs. 14; 15.
wholly erroneous. They are no part of scripture. That com
monly attached to this epistle is not generally regarded with
respect. We have no evidence of its correctness, even if it is
true.

DOCTRINAL AND PRACTICAL REMARKS.
1. We have no permanent abode here, v. 14. Let us act ac
cordingly. One said to another, "You build as if you were to
live always." Many a man plans as if he should never die. It is
both common and easy to fall into this sin. Calvin : " They,
whose life is ever exempt from trouble, commonly imagine their
rest is in this world." The world is vain and fleeting. Men them
selves are still more so. But how few seem to have any sense of
these things !
2. As we have no city or home here, let us seek one to come, v.
14. There is a better world than this is, or ever was, even that
which Abraham sought, one whose maker and builder is God,
Heb. 11 : 8. All kingdoms on earth are unstable, but there is a
kingdom which cannot be moved, Heb. 12 : 28. Guyse : " Being
convinced of the uncertain, transitory state of all things here, let
us seek a city of everlasting rest and safety in the world to
come." Owen : " Whereas the camp contained not only eccle
siastical, but also political privileges, we ought to be ready to
forego all civil accommodations also in houses, lands, possessions,
cori verse with men of the same nation, when we are called there
unto on account of Christ arid the gospel."
3. While the gospel utterly denies that there now exists an
order of men filling' the pricstly_ office, and rightly offering literal
sacrifices, it admits that all Christians are kings and priests unto
God, are a royal priesthood, 1 Pet. 2 : 5, 9; Rev. 1 : 5, 6. They
become such by being washed, not in water but in blood, Rev.
1:5. They have all made a covenant with God by sacrifice, Ps.
50:5. They are all beautifully robed, being clothed with right
eousness, Ps. 132:9. They are anointed with the most precious
oil — an unction that abideth, and that teacheth them all things,
1 John 2 : 20, 27. Their duties are to take care of the temple.
Each good man is a temple of God. They must take care of the
Vessels of the sanctuary, and possess their vessels in sanctification,.
1 Thess. 4:4. They must bless mankind. Bless and curse not.
They must intercede for men. This is a great duty, Gen. 18.: 32.
It has great efficacy, Matt. 24 : 22. They must offer sacrifices, not
propitiatory sacrifices, nor sin-offerings. To do that would be
greatly to insult Christ, Isa. '66: 3. But they must offer spiritual

Ch. XIII, vs. 15, 16.] THE HEBREWS. 555
sacrifices, 1 Pet. 2:5; such as are prescribed in the word of God.
A. Prayer. David so styled this act of worship : " Let my prayer
be set before thee as "incense, and the lifting up of my hands as
the evening sacrifice," Ps. 141 : 2. In heaven itself are " golden
vials full of odors, which are the prayers of saints," Rev. 5:8.
Just so sure as religion flourishes here below, prayer greatly
abounds. This sacrifice must be offered without ceasing, 1 Thess.
5:17. B. Praise. " Offer unto God thanksgiving; and pay thy
vows unto the Most High. Whoso offereth praise, glorifieth me,"
Ps. 50 : 14 : 23. This sacrifice must be offered continually. The
weeping prophet, foretelling brighter days, says, " Then shall be
heard the voice of joy, and the voice of gladness, the voice of the
bridegroom, and the voice of the bride, the voice of them that
shall say, Praise the Lord of hosts : for the Lord is good ; for his
mercy endureth for ever : and of them that shall bring the sacri
fice of praise into the house of the Lord," Jer. 33 : 10, 11. O let
our resolve be, " We will bless the Lord from this time forth and
for evermore," Ps. 115 : 18. " I will offer to thee the sacrifice of
thanksgiving, and will call upon the name of the Lord," Ps. 116:
18. Compare Ps. 69 : 30, 31. The New Testament tells us how
this praise is to be offered, Eph. 5 : 19, 20; Col. 3 : 16. C. Alms
and labors of love, Heb. 13 : 16. It was the Master who said, " It
is more blessed to give than to receive," Acts 20 : 35. For be
nevolence and beneficence there is no substitute. Compare Phil.
4 : 18. The cross of Christ never makes men cruel, but on the con
trary — kind and tender-hearted. D. Another spiritual sacrifice is
true penitence of spirit. With this God is always well pleased
" The sacrifices of God are a broken spirit : a broken and a con
trite heart, O God, thou wilt not despise," Ps. 51 : 17. E. We
must lay our whole selves on the altar of God, and consent to be his,
his only, and his forever. " I beseech you, therefore, brethren,
by the mercies of God, that ye present your bodies a living sacri
fice, holy,. acceptable unto God-, which is your reasonable service,"
Rom. 12: 1. Paul said he would joy and rejoice to be offered
upon the sacrifice and service of the faith of his beloved Philip-
pians, Phil. 2 : 17. From each of these sacrifices sweet odors
ascend to God, when they are kindled by fire, not the fire of
human passion, but of love to God ; for " every one shall be salted
with fire, and every sacrifice shall be salted with salt," Mark 9 :•
49. Such rpriests with such duties must be holy, and not like
Eh"s sons, causing the sacrifice to be abhorred. So spake the
prophet: " Ye shall be named the priests of the Lord : men shall
call you the ministers of our God," Isa. 61 : 6. All these spiritual
sacrifices are to be offered. to God, not to our own drag and net,

556 • EPISTLE TO [Ch. XIII, v. 17.
not to our vanity and pride, but to God alone. And they are all
to be offered " by him," that is, by Christ. Owen : " The great,
yea the only encouragement, which we have to bring our sacrifi
ces to God with expectation of acceptance, lieth herein, that we are
to offer them by him who can, and will make them acceptable in
his sight." " God will no more accept the praises than he will
accept the prayers of men except through Christ." The same is
true of acts of beneficence and alms-giving. Many commentators
quote the Rabbis as saying, "In the time of the Messiah, all sac
rifices shall cease except the sacrifice of praise." By praise some
understand the whole of gospel worship.
4. If men will not hear and obey good pastors, nor be warned
and counselled by them, the consequences must be dreadful, v. 17.
' In this matter God's. honor is concerned. The good of the church
requires it. Equity and the reason of the case exact it.' The
ministers for whom such demands are set up are painstaking men
who ' watch for souls.' When at a dead hour of the night, John Welsh
was found praying and weeping in agony, and his wife asked,
"What is the matter?" He replied, "Matter enough, woman.
Three thousand souls to answer for, and many of them quite un
prepared to leave the world." Oil the other hand every godly
minister can say with the beloved disciple: "I have no greater
joy than to hear that my children walk in truth," 3 John 4 ; or
with the Apostle to the Gentiles : " Dearly beloved and longed.
for, my joy and crown, so stand fast in the Lord, my dearly be
loved," Phil! 4: 1. Not that any good minister of Christ claims
dominion over the faith, the morals, the purse or the liberties of
his people, 2 Cor. 1 : 24. Lindsay : " It is self-evident that the
submission here enjoined is not an absolute, implicit, unthinking
submission to whatever the caprice of rulers might dictate, irre
spectively of all persuasion in the members of its being right or
wrong: There is no such authority legitimately exercised in the
church of Christ. Believers must be ruled as intelligent, moral,
and responsible beings, who search the Scriptures like the Be-
reans, to see Whether the instructions given them are vvell-
grounded." 5. The office of gospel minister is awfully solemn and responsi
ble; v. 17. Nothing is more so. Compare Ezek. 3: 17-21. They
'must give account. That account will be strict, solemn, awful. Yet
when pastors and people have done their duty, the account shall
be rendered with jby, and not with grief. " For what is our hope,
or jby, or crown of rejoicing? are not even ye in the presence of
our Lord Jesus Christ at his coming?" 1 Thess. 2: 19. Scott:
"Dreadful will be their condemnation, if they be slothful, selfish,

Ch. XIII, vs. 17, 18.] THE HEB RE WS. 557
or unfaithful." Gouge : " Faithful ministers have an eye to their
account." These things should make men quite willing that their
pastors and teachers should be fearless and faithful.
6. A dreadful end awaits all unprofitable hearers of the blessed
Gospel, v. 17.
7. Let us never be guilty of the folly and wickedness of con
demning persons because they are reviled and cast out, neither let
us be cast down with overmuch sorrow because the worst things
are charged against us, v. 18. The applause of men is quite pleas
ing to our carnal nature. But it is a very small thing to be judged
of man's judgment. Often that which is highly, esteemed among
men is abomination in the sight of God. Of himself and Timothy
Paul says : " Our rejoicing is this, the testimony of our conscience,
that in simplicity and godly sincerity, not. with fleshly wisdom, but
by the grace of God, we have had our conversation in the world,"
2 Cor. 1 : 12. Heubner: " If the world were an eternal dwelling-
place, and to remain among the people of the world were our
everlasting destiny, it would be hard to bear reproach ; but we have
here but a brief sojourn."
8. There is nothing like a good conscience; there is no substi
tute for it. Its value is known to^all the righteous, v. i8» Jehovah
himself never despises it. Starke : " A good conscience is a great
comfort, and gives us a good confidence before God and men :
before God, to whom we are permitted filially to turn in all need
and anxiety ; before men, that we need not be shamefaced, but
may be able to encounter with joyfulness the eyes of every man."
This was the great means of supporting Paul in all his trials, Acts
23 : 1 ; 24: 16; 2 Tim. 1:3.
9. The best men need the prayers of others, v. 18. Their con
flict is dreadful and if God leaves them, it is wholly unequal. It
is not only against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world,
against spiritual wickedness in high places, Eph. 6,: 12. In view
of such a case, Paul calls on his Ephesians continually to pray for
him, Eph, 6:18-20. "Intercessory prayer is one of the most
sacred bonds of the Christian Commonwealth." Clarke: "Few
Christian congregations feel as they ought,, that it is their bounden
duty to pray for the success of the gospel, both. among themselves
and in the world. The church is weak, dark, poor and imperfect,
because it prays little." Scott: " Christians.should pray fervently
and constantly for their ministers, and for all who sustain that
sacred character :. for these would generally walk more honorably,
and labor more successfully, if the people were more earnest in
praying for them."

558 EPISTLE TO [Ch. XIII, vs. 19-23.
10. Believing prayer is efficacious, v. 19. Many promises, many'
commands and many examples given in the word of God settle
the point.
11. Let us desire the benedictions of Christ and of his servants
speaking in his name, vs. 20, 21, 25. That contained in vs. 20, 21,
is so wonderfully constructed that it seems impossible to improve
it. Many attempts have been made to paraphrase it, but all of
them have been marked failures. It is itself full, clear, rich,
heavenly. 12. Never lose sight of the blood of the covenant, nor of Jesus
Christ who shed that blood, and administers that covenant, vs. 20,
21. McCheyne: " If you would live in sight of heaven, live in
sight of Calvary."
13. We have need of divine aid and efficiency in every step of
our progress heavenward. Lindsay : " Not only is it God's will
we are to do, but it is God's power that is to fit us for doing
it." 14. Nor can we ever too much delight in the God of peace, or .
in the peace of God, v. 20. Whoever has them is truly and eter
nally enriched. Owen : " If this be his glory that he is the God
of peace, how excellent and glorious is that peace from whence he
is so denominated, which is principally the peace which we have
in himself by Jesus Christ."
15. We may please ourselves ; and that satisfies some. We may
please our fellow-men, and that satisfies more. But there is really
nothing done to purpose till we please God himself, v. 21.
16. There is no higher kind of worship on earth than Doxology ;
yet that kind of worship is here offered to Christ. The same is
seen in Rom. 9:552 Tim. 4: 18; 2 Pet. 3 : 18 ; Rev. 1:6; 5 : 12,
13. There is no fair way of eluding the force of arguments
from such scriptures in favor of the supreme divinity of Jesus
Christ. 17. Though ministers are not responsible for their success, but
only for their faithfulness ; yet they ought greatly to desire large
usefulness, and use every fair means to secure it, v. 22.
18. All our best conceptions of spiritual and heavenly things are
poor and meager, compared with the glory of the things them
selves, v. 20.
19. It is a great joy to the godly to see good and useful men at
liberty to proclaim the truth wherever they please, v. 23. And
it is a sad and dark day when bonds and imprisonments befall
the faithful heralds of the cross.
20. No man knows the future. Paul hoped shortly in company
with Timothy to see the Hebrew Christians, to whom he wrote,

Ch. XIII, v. 25.] THE HEBREWS. 559
v. 23. He may have done so, but it is not certain nor probable
that he did.
21. Cultivate kindness and express courtesy to all good men,
especially to all good ministers.
22. Grace, 'tis a charming sound, v. 25. To us sinners, there is
hardly a sweeter word. Grace suits our case exactly. When the
blessed Master says, " My grace is sufficient for thee," the feeblest
may exult, the most timid may triumph. Heubner: "The grace
of God is the highest wish for ourselves and others," Ps. 106 : 4.
We need grace to pardon, to renew, to enlighten, to sanctify, to
restrain, to sustain, to strengthen, to comfort, to guide and to
glorify. We need all that is promised ; and all is promised that
we need. It saves, it makes glad, it enables the feeble to be as
David, and the house of David to be as the angel of God. It is a
joyous truth that we can sing and boast of the riches of his
grace.

to all, whose hope of life springs from a reliance on
the Priesthood of Christ Jesus the Lord ; Grace be
unto you, and peace, from him which is, and which
was, and which is to come, and from the seven
Spirits which are before his throne ; and
from Jesus Christ, who is the faith--
ful Witness, and the First-begot
ten of the dead, and the Prince
of the kings of the earth.
Amen.