AnExpositionoftheEpistletothe

Hebrews,Vol.7

byJohnOwen

TableofContents

CHAPTER11

Hebrews11:1

Hebrews11:2

Hebrews11:3

Hebrews11:4

Hebrews11:5

Hebrews11:6

Hebrews11:7

Hebrews11:8

Hebrews11:9

Hebrews11:10

Hebrews11:11

Hebrews11:12

Hebrews11:13

Hebrews11:14

Hebrews11:15

Hebrews11:16

Hebrews11:17–19

Hebrews11:20

Hebrews11:21

Hebrews11:22

Hebrews11:23

Hebrews11:24–26

Hebrews11:24–26

Hebrews11:27

Hebrews11:28

Hebrews11:29

Hebrews11:30

Hebrews11:31

Hebrews11:32

Hebrews11:33

Hebrews11:34,35

Hebrews11:35–37

CHAPTER12

Hebrews12:1

Hebrews12:2

Hebrews12:3

Hebrews12:4

Hebrews:12:5

Hebrews12:6

Hebrews12:7

Hebrews12:8

Hebrews12:9,10

Hebrews12:11

Hebrews12:9,10

Hebrews12:11

Hebrews12:12,13

Hebrews12:14

Hebrews12:15

Hebrews12:16-17

Hebrews12:18–29

Hebrews12:16,17

CHAPTER13

Hebrews13:1

Hebrews13:2

Hebrews13:3

Hebrews13:4

Hebrews13:5,6

Hebrews13:7

Hebrews13:8

Hebrews13:9–17

Hebrews13:18–25

CHAPTER11

THE general nature of this epistle, as unto the kind of writing, ispareneticalorhortatory;whichistakenfromitsendanddesign.AndtheexhortationproposedisuntoconstancyandperseveranceinthefaithoftheLordJesusChrist andprofessionof thegospel, against temptationsandpersecutions.BoththesetheHebrewshadtoconflictwithalintheirprofession;theonefromtheJudaicalchurch-stateitself;theotherfromthe members of it. Their temptations to draw back and forsake theirprofession,arosefromtheconsiderationoftheJudaicalchurch-stateandMosaical ordinances of worship, which they were called unto arelinquishmentofbythegospel.Thedivineinstitutionofthatstate,withitsworship;thesolemnityofthecovenantwhereonitwasestablished;thegloryof itspriesthood, sacrifices,andotherdivineordinances (asRom.9:4), with their efficacy for acceptance with God; were continuallyproposedunto themandpressedon them, to allure anddraw themofffromthegospel.And the trialwasverygreat, after the inconsistencyofthe two states was made manifest. This gave occasion unto the wholedoctrinal part of the epistle, whose exposition, by divine grace andassistance,wehavepassedthrough.Forthereindeclaringthenature,use,

end,andsignification,ofalldivineinstitutionsundertheoldtestament,and allowing unto them all the glory and efficacy which they couldpretend unto, he evidently declares, from the Scripture itself, that thestateofthegospel-church,initshighpriest,sacrifice,covenant,worship,privileges,andefficacy,isincomparablytobepreferredabovethatoftheoldtestament;yea,thatalltheexcellencyandgloryofthatstate,andallthatbelongeduntoit,consistedonlyintherepresentationthatwasmadetherebyofthegreatergloryofChristandthegospel,withoutwhichtheywereofnouse,andthereforeruinousorpernicioustobepersistedin.

Afterhehathfixedtheirmindsinthetruth,andarmedthemagainstthetemptations which they were continually exposed unto, the apostleproceedstothesecondmeanswherebytheirsteadinessandconstancyintheprofessionof thegospel,whichheexhorted themunto,wasalreadyassaulted,andwasyetliketobesowithgreaterforceandfury;andthiswasfromtheoppositionwhichbefellthem,andpersecutionsofallsortsthattheydidandwereliketoundergo,fortheirfaithinChristJesus,withtheprofessionthereofandobservanceoftheholyworshipordainedinthegospel.This theymetwithal from theobstinatemembersof theJewishchurch,astheydidtheotherfromthestateofthatchurchitself.

Anaccounthereof theapostle entersupon in the closeof the foregoingchapter;andwithaldeclaresuntothemtheonlywayandmeans,ontheirpart, whereby they may be preserved and kept constant unto theirprofession,notwithstandingall theevils thatmightbefall themtherein;andthisisbyfaithalone.Fromtheirtemptationstheyweredeliveredbythedoctrineoftruth;andfromtheoppositionmadeuntothem,byfaithinexercise.

But whereas they were things grievous and dreadful that were like tobefallthem,whichwouldatlengthprobablyarisetoblood,orthelossoftheir lives, chap. 12:4, it was necessary to knowwhat this faith is, andwhatevidencecanbeproducedtoprovethatitisabletoeffectthisgreatworkofpreservingthesoulsofmenintheprofessionofthetruthunderbloodyanddestructivepersecutions.

To comply with and give satisfaction on this necessary inquiry, theapostle inthiswholechapterdivertstogiveadescriptionordeclaration

offaithingeneral,whenceitismeetandsuitedtoproducethateffectinthe minds of believers; as also, to confirm by instances, that it hadformerly, even from the beginning of theworld, wrought effects of thesame nature, or those which in greatness and glory were parallelthereunto.Andhereonhe takesadvantage, accordinguntohis constantmethodinthisepistle,tomakeafulltransitionuntothehortatorypartoftheepistle,whichgiveslifeuntothewhole;andwhichhemadeprovisionfor,andsomeentranceinto,chap.10:19,ashathbeendeclared.

Andthatthisisthedesignoftheapostle,isevidentbeyondcontradiction,in the inferencewhichhemakes fromhiswholediscoursehereon,withtheexhortationhepressethfromit,inthebeginningofthenextchapter,verses1–3,"Whereforeseeingwealsoarecompassedaboutwithsogreatacloudofwitnesses,letuslayasideeveryweight,andthesinwhichdothsoeasilybesetus,andletusrunwithpatiencetheracethatissetbeforeus, lookinguntoJesus, theauthorandfinisherofourfaith;whoforthejoythatwassetbeforehimenduredthecross,despisingtheshame,andissetdownat the righthandof the throneofGod.For considerhim thatenduredsuchcontradictionofsinnersagainsthimself,lestyebewearied,andfaintinyourminds,"etc.Thisisthatwhichhedesignedtoeffectintheirmindbyhisdiscourseofthenatureoffaith,andtheinstancesgivenof its efficacy. Theprincipalwaywhereby faithworketh in this case, ofencountering the difficulties which lie in the way of constancy inprofessionuntotheend,ispatiencepreservingthesoulfromfaintingandweariness.ThishehadbeforeproposedintheexampleofAbraham,chap.6:15;whereofseetheexposition.

Thisbeingthedesignoftheapostle,themissingofithathcausedsundrycontestsamongexpositorsandothersaboutthenatureofjustifyingfaith,which is not here at all spoken unto. For the apostle treats not in thisplace of justification, or of faith as justifying, or of its interest injustification;butof its efficacyandoperation in them thatare justified,with respect unto constancy and perseverance in their profession,notwithstandingthedifficultieswhichtheyhavetoconflictwithal;inthesamewayasitistreatedofJames2.

Theinstanceswhichhechoosethoutuntothispurpose,inalongseasonandtractof time,evenfromthebeginningof theworlduntotheendof

the church-state under the old testament, about the space of fourthousandyears,asuntothevarietyoftheirseasons,thedistinctnatureoftheduties,andtheeffectsexpressedinthem,withtheirinfluenceintohispresent argument and exhortation, shall, Godwilling, be considered inourprogress.

Thisonlywemayobserveingeneral,thatitisfaithalonewhich,fromthebeginning of the world, in all ages, under all dispensations of divinegrace,andallalterationsinthechurch-stateandworship,hathbeentheonlyprincipleinthechurchoflivinguntoGod,ofobtainingthepromises,of inheriting life eternal; and doth continue so to be unto theconsummationofallthings.Fortherecordinghereofwhatithathdone,isonlytoevidencewhatyetitwillcontinuetodo.Faithcandoallthingsthat belong unto the life of God; and without it nothing can be done.Spiritual life is by faith, Gal. 2:20; and victory, 1 John 5:4; andperseverance, 1Pet. 1:5;andsalvation,Eph.2:8, 1Pet. 1:9:andso theywerefromthebeginning.

Hebrews11:1

The first verse gives such a description of the nature of faith, asevidenceth its fitnessandmeetnessunto theeffectingof thegreatworkassigneduntoit,namely,thepreservationofbelieversintheprofessionofthegospelwithconstancyandperseverance.

Ver. 1.—Ἔστι δὲ πίστις ἐλπιζομένωνὑπόστασις, πραγμάτων ἔλεγχος οὐβλεπομένων.

The Vulgar translation placeth the comma after πραγμάτων;"sperandarumsubstantiarerum,"excluding"rerum"fromthelastclause.Both ἐλπιζομένων and βλεπομένων being of the neuter gender, mayeitherofthemagreewithπραγμάτων,andtheotherbeusedabsolutely."Sperandorum;"thatis,"quaesperantur."

Ὑπόστασις. "Substantia,"Vulg.Lat.Sowe, "thesubstance;"Beza, "illudquo subsistunt;" others, "idquo extant;" thatwhereby thingshoped forexist or subsist. Syr., ןיליא לע אסיפ

אנרעוסב ןיחל יוהד וה ךיא ארבסב ןיהיתיאד , "apersuasion of the things that are inhope, as if theywereunto them ineffect;"whichgoesagreatwaytowardsthetrueexpositionofthewords.

Ἔλεγχος. Vulg. Lat., "argumentum illud quod demonstrat;" or "quaedemonstrat;""thatwhichdothevidentlyproveordeclare."Syr., אנילג ,"therevelationofthingsthatarenotseen."

ὙπόστασιςisawordnotusedintheScripture,but2Cor.9:4,11:17,andin thisepistle,wherein it three timesoccurs. In the first it isapplied toexpressadistinctmannerofsubsistence inthedivinenature,chap.1:3;inthesecond,afirmpersuasionofthetruth,supportingoursoulsintheprofessionof it, chap.3:14.See theexpositionof thoseplaces.Herewerender it substance.Moreproperly it is a real subsistence:Τῶνἐνἀέριφαντασμάτων, τὰ μένἐστικατʼἔμφασιν, τὰ δὲ καθʼὑπόστασιν,Aristot.deMundo;—"Of the things that are seen in the air, some have only anappearance, others have the real subsistence" of nature; are reallysubsistent,incontradictionuntoappearingphantasms.Asitisappliedtosignifyaqualityinthemindsofmen,itdenotesconfidence,orpresenceofmindwithoutfear,asintheplacesabove,2Cor.9:4,11:17.PolybiusofCocles, Οὐχ οὕτω τὴν δύναμιν, ὡς τὴν ὑπόστασιν αὐτοῦ, etc.;—"Theywondered not so much at his strength, as his boldness, courage,confidence."Thefirstsenseispropertothisplace;whenceitisrenderedbymany, "that whereby they exist." And the sense of the place is wellexpressed in theGreekscholiast:Ἐπειδὴγὰρτὰἐνἐλπίσινἀνυπόστατάἐστιν ὠς τέως μὴ παρόντα, ἡ πίστις οὐσία τις αὐτῶν καὶ ὑπόστασιςγίνεται, εἶναι αὐτὰ και παρεῖναι τρόπον τινὰ παρασκευάζουσα·—"Whereasthingsthatareinhopeonlyhavenosubsistenceoftheirown,as being not present; faith becomes the subsistence of them, makingthemtobepresentafteracertainmanner."

I shall retain in the translation the word "substance," as it is opposedunto that which hath no real being or subsistence, but is only anappearanceofthings.

Ἔλεγχος is usually a "conviction" accompanied with a reproof;"redargutio:"andsotheverbiscommonlyusedintheNewTestament;asthenounalso:Matt.18:15;Luke3:19;John3:20,8:46,16:8;1Cor.14:24;

Eph.5:11,13;1Tim.5:20;Tit.1:9,13;2Tim.3:16.Sometimesitistakenabsolutely, as ἀπόδειξις, a "demonstration," a convincing, undeniableproofandevidence:thatwhichmakesevident.Syr.,"therevelation;"thewayormeanswherebytheyaremadeknown.

Ver. 1.—Now faith is the substanceof thingshoped for, the evidenceofthingsnotseen.

Δέ.First,Therespectandconnectionofthesewordsuntotheprecedingdiscourse is in the particle δέ, which we render "now:" for it is notadversativeorexceptiveinthisplace,asitisusually,butillative,denotingthe introductionof a further confirmationofwhatwasbeforedeclared:'That is, faith will do and effect what is ascribed unto it, in thepreservationofyoursoulsinthelifeofGod,andconstancyinprofession;for"itisthesubstance,"etc.'Theobservationofthedesignoftheapostledischargethall thedisputesofexpositorsonthisplaceabout thenatureanddefinitionof faith, seeinghedescribesonlyonepropertyof it,withrespectuntoapeculiarend,aswassaidbefore.

Πίστις.Secondly,Thesubjectspokenofis"faith,"thatfaithwherebythejustdothlive;thatis,faithdivine,supernatural,justifying,andsaving,—the faith ofGod's elect, the faith that is not of ourselves, that is of theoperationofGod,wherewithalltruebelieversareendowedfromabove.Itis therefore justifying faith that theapostleherespeaksconcerning;buthespeaksnotofitasjustifying,butasitiseffectuallyusefulinourwholelife unto God, especially as unto constancy and perseverance inprofession.

Thirdly, Unto this faith two things are ascribed: 1. That it is "thesubstanceof thingshoped for."2.That it is "the evidenceof thingsnotseen."And,—

1.Wemustfirstinquirewhatarethesethings;andthenwhataretheactsoffaithwithrespectuntothem.

Thesethingsforthesubstanceofthemarethesame,thesameπράγματα;but theyareproposedundervariousconsiderations.For, that theymaybe useful unto us as they are hoped for, they are to have a present

subsistence given unto them; as they are unseen, they are to bemadeevident:bothwhicharedonebyfaith.

Ἐλπιζομένων. (1.) "Things hoped for," in general, are things good,promised, future, expected on unfailing grounds. The things, therefore,hereintendedas"hopedfor,"areallthethingsthataredivinelypromiseduntothemthatbelieve,—allthingsofpresentgraceandfutureglory.Foreventhethingsofpresentgracearetheobjectsofhope:[1.]Withrespectuntothedegreesandmeasuresofourparticipationofthem.Believersliveinthehopeofincreaseofgrace,becauseitispromised.[2.]Absolutely,asunto the grace of perseverance in grace, which is future until its fullaccomplishment.Asunto the thingsof futureglory,seewhathathbeendiscoursedonchap.6:19,20,8:5.

Οὐβλεπομένων.Allthesethings,astheyarepromised,andsofarastheyare so, are the objects of our hope. And that the good things of thepromisesarethethingshereintended,theapostledeclaresinhisensuingdiscourse,wherehemakestheendandeffectofthefaithwhichhedothsocommendtobetheenjoymentofthepromises.HopeinGodforthesethings, tobe received in their appointed season, is thegreat supportofbelievers under all their trials, in the whole course of their profession,temptations, obedience, and sufferings. "We are saved by hope," Rom.8:24.Butyet Iwillnot say that "thingshoped for"and"thingsunseen"areabsolutelythesame;soasthatthereshouldbenothinghopedforbutwhatisunseen,whichistrue;noranythingunseenbutwhatishopedfor,whichisnotso:fortherearethingswhicharetheobjectsoffaithwhichare unseen and yet not hoped for,—such is the creation of the world,whereintheapostlegivesaninstanceinthefirstplace.Butgenerallytheyare things of the same nature that are intended, whereunto faith givespresentsubsistenceastheyarereal,andevidenceastheyaretrue.

But still these things as hoped for are future, not yet in themselvesenjoyed;andso,althoughhopecomprisesinittrust,confidence,andanassured expectation, giving great supportment unto the soul, yet theinfluenceofthingshopedforintoourcomfortandstabilityisweakenedsomewhatbytheirabsenceanddistance.

Ὑπόστασις.Thisisthatwhichfaithsupplies;itgivesthosethingshoped

for,andastheyarehopedfor,arealsubsistenceinthemindsandsoulsofthemthatdobelieve:andthisisthesenseofthewords.Somewouldhaveὑπόστασιςinthisplacetobe"confidenceinexpectation;"whichishope,and not faith. Some render it the "principle," or foundation; whichneither expresseth the sense of thewordnor reacheth the scope of theplace.Butthissenseofitisthatwhichboththebesttranslatorsandtheancient expositors give countenance unto: "Illud ex quo subsistunt,extant." Faith is that whereby they do subsist. And where do they sosubsistasiftheywereactuallyineffect,whilsttheyareyethopedfor?"Inthem,"saiththeSyriactranslation;thatis,inthemthatdobelieve."Faithistheessenceofthesethings,andtheirsubsistence,causingthemtobe,and to be present, because it believes them," saith Oecumenius. AndTheophylact to the same purpose, "Faith is the essence of those thingswhichyetarenot;thesubsistenceofthosewhichinthemselvesdonotyetsubsist."Andyetmoreplainlyinthescholiastbeforerecited:or,itisthesubstance or subsistence of those things, that is, metonymically orinstrumentally, in that it is the cause and means giving them asubsistence.Buthowthisisdonehathnotbeendeclared.This,therefore,isthatwhichwemustbrieflyinquireinto.

(2.) There are several things whereby faith gives a present subsistenceuntothingsfuture,andsohopedfor:—

[1.]Bymixingitselfwiththepromiseswhereintheyarecontained.Divinepromises do not only declare the good things promised,—namely, thatthere are such things which God will bestow on believers,—but theycontain themby virtue of divine institution.Hence are they called "thebreasts of consolations," Isa. 66:11, as those which contain therefreshment which they exhibit and convey. They are the treasurywherein God hath laid them up. Hence to "receive a promise," is toreceivethethingspromised,whicharecontainedinit,andexhibitedbyit,2Cor.5:1;2Pet.1:4.Nowfaithmixethandincorporateditselfwiththewordofpromise,Heb.4:2.Seetheexpositionofit.Herebywhatisintheworditmakesitsown,andsothethingsthemselvesbelievedareenjoyed;whichistheirsubsistenceinus.

[2.]Bygivinguntothesoula tasteof theirgoodness,yea,makingthemthefoodthereof;whichtheycannotbeunlesstheyarereallypresentunto

it.Wedobyit,notonly"tastethattheLordisgracious,"1Pet.2:3,—thatis,haveanexperienceofthegraceofGodinthesweetnessandgoodnessof the thingshehathpromisedanddothbestow,—but theword itself isthemeat,thefood,themilkandstrongmeatofbelievers;becauseitdothreally exhibit unto their faith the goodness, sweetness, and nourishingvirtueof spiritual things.They feedon them,and they incorporatewiththem;whichistheirpresentsubsistence.

[3.]Itgivesanexperienceoftheirpower,asuntoalltheendswhichtheyarepromisedfor.TheiruseandendingeneralistochangeandtransformthewholesoulintotheimageofGod,byaconformityuntoJesusChrist,thefirst-born.Thiswelostbysin,andthisthegoodthingsofthepromisedorestoreusunto,Eph.4:20–24.Itisnottruthmerelyastruth,buttruthas conveying the things contained in it into the soul, that is powerfullyoperativeunto this end.Truth, faith, andgrace,beingallunited inoneliving, operative principle in the soul, give the things hoped for asubsistencetherein.Thisisaneminentwayoffaith'sgivingasubsistenceuntothingshopedfor,inthesoulsofbelievers.Wherethisisnot,theyareunto men as clouds afar off, which yield them no refreshing showers.Expectations of things hoped for,when they are not in this power andefficacy brought by faith into the soul, are ruinous self-deceivings. Tohaveasubsistenceinus,istoabideinusintheirpowerandefficacyuntoalltheendsofourspirituallife.SeeEph.3:16–19.

[4.]Itreallycommunicatesuntous,orwedoreceivebyit,thefirst-fruitsof them all. They are present and do subsist, even the greatest, mostglorious and heavenly of them, in believers, in their first-fruits. Thesefirst-fruitsaretheSpiritasaSpiritofgrace,sanctification,supplication,and consolation, Rom. 8:23. For he is the seal, the earnest, and thepledge,ofpresentgraceandfutureglory,ofallthegoodthingshopedfor,2Cor.1:22.ThisSpiritwereceivebyfaith.Theworldcannotreceivehim,John 14:17; the law could not give him, Gal. 3:2. And wherever he is,there is an ὑπόστασις, a present subsistence of all things hoped for,namely,intheirbeginning,assurance,andbenefit.

[5.]Itdothitbygivingarepresentationoftheirbeautyandgloryuntotheminds of them that believe, whereby they behold them as if they werepresent.SoAbrahambyfaithsawthedayofChrist,andrejoiced;andthe

saintsunder theold testament saw theKing inhis beauty, 2Cor. 3:18,4:6.

Intheseways,andbythesemeans,"faithisthesubstanceofthingshopedfor;"and,—

Obs. I.No faithwill carry us through the difficulties of our profession,from oppositions within and without, giving us constancy andperseverance therein unto the end, but that only which gives the goodthingshopedforarealsubsistenceinourmindsandsouls.—Butwhen,bymixing itselfwith thepromise,which is the foundationofhope, (for tohopeforanythingbutwhatispromised,istodeceiveourselves),itgivesus a taste of their goodness, an experience of their power, theinhabitationoftheirfirst-fruits,andaviewoftheirglory,itwillinfalliblyeffectthisblessedend.

2.Itissaidinthedescriptionofthisfaith,thatitis"theevidenceofthingsnot seen." And wemust inquire, (1.)What are the things that are notseen;(2.)Howfaithistheevidenceofthem;(3.)Howitconduceth,initsbeingso,untopatience,constancy,andperseveranceinprofession.

Οὐ βλεπομένων. (1.) By "things not seen," the apostle intends all thosethings which are not objected or proposed unto our outward senses,which may and ought to have an influence into our constancy andperseverance in profession. Now, these are God himself, the holypropertiesofhisnature, thepersonofChrist,andof theHolySpirit,allspiritual, heavenly, and eternal things that are promised, and not yetactually enjoyed. All these things are either absolutely invisible untosense and reason, or at least so far, and under those considerationswhereby theymayhavean influence intoourprofession.Every thing isinvisiblewhichnothingbutfaithcanmakeuseofandimproveuntothisend,1Cor.2:9–12.

Theseinvisiblethingsareofthreesorts:[1.]Suchasareabsolutelysointheirownnature,asGodhimself,withhiseternalpowerandGodhead,orthepropertiesofhisnature,Rom.1:20.[2.]Suchasaresointheircauses;suchisthefabricofheavenandearth,astheapostledeclares,Heb.11:3.[3.]Suchasaresoontheaccountoftheirdistancefromusintimeand

place;suchareallthefuturegloriesofheaven,2Cor.4:18.

Obs. II.Thepeculiarspecificalnatureof faith,whereby it isdifferencedfromall other powers, acts, and graces in themind, lies in this, that itmakesalifeonthingsinvisible.Itisnotonlyconversantaboutthem,butmixeth itself with them,making them the spiritual nourishment of thesoul,2Cor.4:16–18.And,—

Obs.III.Thegloryofourreligionis, that itdependson,andisresolvedinto invisible things.Theyare farmoreexcellent andglorious thananythingthatsensecanbeholdorreasondiscover,1Cor.2:9.

Ἔλεγχος.(2.)Oftheseinvisiblethings,astheyhaveaninfluenceintoourprofession, faith is said to be the ἔλεγχος, the "evidence," the"demonstration," thatwhichdemonstrates; the"revelation."Properly, itissuchaproofordemonstrationofanythingascarrieswithitanansweruntoandaconfutationofallobjectionsunto thecontrary:aconvincingevidence, plainly reproving and refuting all things that pretend againstthetruthsoevidenced.Soitissometimesusedforareproof,sometimesforaconviction,sometimesforanevidentdemonstration.Seetheuseoftheverbtothispurpose,Matt.18:15;Luke3:19;John3:20,8:9,16:8;1Cor.14:24;Eph.5:13;Tit.1:9;James2:9:andofthenoun,2Tim.3:16.

Obs. IV. There are great objections apt to lie against invisible things,whentheyareexternallyrevealed.—Manwoulddesirouslylivethelifeofsense, or at least believe nomore thanwhat he can have a scientificaldemonstration of. But by these means we cannot have an evidence ofinvisible things; at best not such as may have an influence into ourChristian profession. This is done by faith alone. We may haveapprehensions of sundry invisible things by reason and the light ofnature, as the apostle declares, Rom. 1; but we cannot have such anevidence of them as shall have the properties of the ἔλεγχος hereintended.Itwillnotreproveandsilencetheobjectionsofunbeliefagainstthem; it will not influence our souls into patient continuance in well-doing.Now,faith isnottheevidenceanddemonstrationof thesethingsuntoall,which theScripturealone is;but it is anevidence inanduntothem that do believe,—they have this evidence of them in themselves.For,—

[1.] Faith is that gracious power of themindwhereby it firmly assentsuntodivinerevelationuponthesoleauthorityofGod,therevealer,asthefirst essential truth, and fountain of all truth. It is unto faith that therevelation of these invisible things is made; which it mixeth andincorporatesitselfwithal,wherebyitgivesanevidenceuntothem.Hencethe Syriac translation renders the word by "revelation," ascribing thatunto the actwhich is the property of the object. This assent of faith isaccompaniedwith a satisfactory evidence of the things themselves. SeeourdiscourseoftheDivineOriginalandAuthorityoftheScriptures.

[2.]Itisbyfaiththatallobjectionsagainstthem,theirbeingandreality,areansweredandrefuted;whichisrequireduntoanἔλεγχος.Manysuchthereare,overallwhichfaithisvictorious,Eph.6:16.Allthetemptationsof Satan, especially such as are called his "fiery darts," consist inobjectionsagainstinvisiblethings;eitherasuntotheirbeing,orasuntoour interest in them. All the actings of unbelief in us are to the samepurpose.Toreproveandsilencethemistheworkoffaithalone;andsuchaworkitisaswithoutwhichwecanmaintainourspirituallifeneitherinitspowerwithinnoritsprofessionwithout.

[3.]Faithbringsintothesoulanexperienceoftheirpowerandefficacy,whereby it is cast into the mould of them, or made conformable untothem,Rom.6:17;Eph.4:21–23.Thisgivesanassuranceuntothemind,though not of the same nature, yet more excellent than that of anyscientificdemonstration.

(3.)Faith,initsbeingthus"theevidenceofthingsnotseen,"isthegreatmeansof thepreservationofbelievers inconstant,patientprofessionofthe gospel, against all opposition, and under the fiercest persecutions;whichisthethingtheapostleaimstodemonstrate.For,—

[1.] It plainly discovers, that theworst of whatwe can undergo in thisworld, for the profession of the gospel, bears no proportion unto theexcellencyandgloryofthoseinvisiblethingswhichitgivesusaninterestinandaparticipationof.Sotheapostleargues,Rom.8:18;2Cor.4:16–18.

[2.] It brings in such a present sense of their goodness, power, and

efficacy, that not only relieves and refresheth the soul under all itssufferings,butmakes it joyful in them,andvictoriousover them,Rom.5:3–5,8:34–37;1Pet.1:6–8.

[3.]Itgivesanassuranceherebyofthegreatnessandgloryoftheeternalreward;whichisthegreatestencouragementuntoconstancyinbelieving,1Pet.4:12,13.

Inthisdescriptionoffaith,theapostlehathlaidanassuredfoundationofhis main position, concerning the cause and means of constancy inprofessionundertroubleandpersecution;withadiscoveryofthenatureand end of the ensuing instances, with their suitableness unto hispurpose.Andwemayobserveingeneral,that,—

Obs.V.Itisfaithalonethattakesbelieversoutofthisworldwhilsttheyare in it, that exalts them above it whilst they are under its rage; thatenablesthemto liveuponthingsfutureandinvisible,givingsucharealsubsistence unto their power in them, and victorious evidence of theirrealityand truth in themselves,assecures themfromfaintingunderalloppositions,temptations,andpersecutionswhatever.

Hebrews11:2

Thatthedescriptionwhichhehathgivenoffaith,andtheefficacywhichhe hath assigned thereunto, are true, and to be relied on, the apostleprovesbytheeffectswhich,assuch,ithathhadinthoseofoldinwhomitwas.

Ver.2.—Ἐνταύτῃγὰρἐμαρτυρήθησανοἱπρεσβύτεροι.

Ἐν ταύτῃ, "in hâc," "de hâc," "ob hanc," "ob eam;" all to the samepurpose.

Ἐμαρτυρήθησαν, "testimonium consequuti," "adepti;" "testimonioornati." Syr., אשישק לע אתודהס תוה אדהב , "And

hereof" (or of this faith) "there is extant a testimony concerning theancients;"whichsomewhatchangeththesense.

Πρεσβύτεροι, "seniores," "majores," "antiqui." Syr., "those of ancienttimes;"properly,not םינקזה but םינמדקה ,"priores,"thoseofold.

Μαρτυρέωis"totestify,""tobearwitness,"absolutely;butitisgenerallyusedonlyinthebettersense,"togiveagoodtestimony,""toapprovebytestimony," "to adorn with a good testimony." So is the passive,μαρτυρέομαι,used:whichIobserveonlybecausetheword ishereusedabsolutely, ἐμαρτυρήθησαν, "were witnessed unto;" which we render,"obtained a good report." So is it also used, Acts 6:3, ἄνδραςμαρτυρουμένους,"menwitnessedunto,""menofgoodreport;"andchap.10:22,μαρτυρούμενοιὑπὸὅλουτοῦἔθνους, "ofgoodreport;"andso inotherplaces.

"Were testified unto:" wherein and for what is not expressed; that weshall immediately inquire into. "There is a testimonyextant concerningtheirfaith,"astheSyriacreadsit,dothnotreachthesenseoftheplace;for it intends not so much what good testimony they had, as the waywherebytheyobtainedit.

Ἐνταύτῃforδιὰταυτῆς,asisusual;"byit,"throughitasthemeansandinstrumentalcauseofit.OurRhemistsrenderthewordssomewhatinanuncouthmanner,"forinittheoldmenobtainedtestimony;"asifitwereonpurposetoobscurethetext.

Ver. 2.—For by it the elders obtained a good report: [or, were welltestifiedunto.]

Γάρ.The coherenceof thewordswith the foregoing is expressed in theconjunctiveparticleγάρ,"for:"anditdeclaresthataproofistendered,bywayofinstance,ofwhatwasbeforeasserted.'Thenatureandefficacyoffaith is such as I have described; "for by it the elders," etc.' This theycould no way have done, but by that faith whereof these are theproperties.

Obs. I. Instances or examples are the most powerful confirmations of

practicaltruths.

For the exposition of the words, it must be declared, 1.Who were theelders intended. 2. How they were testified unto, or from whom theyobtained this testimony. 3. What it was that was testified concerningthem.4.Onwhataccounttheyhadthistestimony.

Οἱπρεσβύτεροι.1.Whothese"elders"wereisputbeyonddisputebytheensuingdiscourse.Alltruebelieversfromthefoundationoftheworld,orthegivingofthefirstpromise,untotheendofthedispensationoftheoldtestament, are intended; for in all sorts of them he giveth particularinstances,fromAbeluntothosewhosufferedthelastpersecutionthatthechurch of the Jews underwent for religion, verses 36–38. What befellthemafterwardwas judgment andpunishment for sin, not persecutionfor religion. All these, by one general name, he calleth "the elders,"comprising all that went before them. 'Thus was it constantly with allbelievers from the beginning of theworld,—the elders, thosewho livedbeforeus,inancienttimes.'

Ἐμαρτυρήθησαν.2.ThistestimonywasgivenuntothemintheScripture;thatis,itissoinparticularofmanyofthem,andoftherestinthegeneralrulesofit.ItistheHolySpiritintheScripturethatgivesthemthisgoodtestimony; for thereunto doth the apostle appeal for the proof of hisassertion.Inandfromtheworldthingswereotherwisewiththem;nonesodefamed,soreproached,soreviledastheywere.Iftheyhadhadsuchagoodreportintheworld,theirexamplewouldnothavebeenofuseuntothe apostle's design; for he applies it unto them who were made a"gazing-stock,bothbyreproachesandafflictions,"chap.10:33;andsoitwaswithmanyofthem,whoyetobtainedthistestimony.They"hadtrialofcruelmockings,"etc.,verses36,37.

Obs. II. They who have a good testimony from God shall never wantreproachesfromtheworld.

3.Whatwassotestifiedofthemisexpresslydeclaredafterwards;andthisis,thatthey"pleasedGod,"orwereacceptedwithhim.TheHolyGhostinScripture gives testimony unto them, that they pleased God, that theywere righteous, that theywere justified in the sightofGod,verses4–6,

etc.

Ἐνταύτῃ.4.Thatwhereon this testimonywas founded, is their "faith."In, by, or through their believing itwas, that theyobtained this report.Many other great and excellent things, someheroic actions, somedeepsufferings,areascribedunto them,but theirobtaining this testimony isassigned to faith alone; as for other reasons, sobecause all thoseotherthings were fruits of their faith, whose acceptance with God dependedthereon.Andwemayobserve,—

Obs.III.Itisfaithalonewhichfromthebeginningoftheworld(orfromthe giving of the first promise) was the means and way of obtainingacceptancewithGod.—Therehathbeengreatvarietyintherevelationsoftheobjectof this faith.The faithof some,asofNoahand someothers,wasprincipallyandsignallyexercisedonespecialobjects,asweshallseeinourprogress;butitisfaithofthesamenatureandkindinallfromfirstto last that gives acceptancewithGod.Andall thepromises ofGod, asbranchesofthefirstpromise,areingeneraltheformalobjectofit;thatis,Christinthem,withoutfaithinwhomnonewaseveracceptedwithGod,asweshallsee.

Obs.IV.Thefaithoftruebelieversfromthebeginningoftheworldwasfixedon things future,hoped for, and invisible; that is, eternal life andgloryinanespecialmanner.—Thatwasthefaithwherebythey"obtainedagoodreport,"astheapostleheretestifies.Sovainistheimaginationofthemwhoaffirmthatallthepromisesundertheoldtestamentrespectedonly things temporal; so making the whole church to have beenSadducees.Thecontraryishereexpresslyaffirmedbytheapostle.

Obs. V. That faith whereby men please God acts itself in a fixedcontemplation on things future and invisible, from whence it derivesencouragement and strength to endure and abide firm in professionagainstalloppositionsandpersecutions.

Obs.VI.Howevermenmaybedespised,vilified,andreproached in theworld,yet iftheyhavefaith, iftheyaretruebelievers,theyareacceptedwithGod,andhewillgivethemagoodreport.

Hebrews11:3

Heentersontheconfirmationandexemplificationofhispropositionbyinstances; first fromanespecialobjectof faith,and thenproceedsuntotheactingsofitinthemwhobyvirtueofitdidactuallyandreallybelieve.Theformerheexpressethinthisverse.

Ver.3.—ΠίστεινοοῦμενκατηρτίσθαιτοὺςαἰῶναςῥήματιΘεοῦ,εἰςτὸμὴἐκφαινομένωντὰβλεπόμεναγεγονέναι.

Πίστει.Syr., אתונמיהב ,"byfaith."Soallothers,"perfidem,""byfaith;"forbeingputabsolutely,itdenotestheinstrumentalcause.

Νοοῦμεν,"intelligimus,""weunderstand."Νοέωisprincipallyinthefirstplace"toconsider,"toagitateanythinginthemind;andconsequently"tounderstand,"whichistheendofthatconsideration.

Κατηρτίσθαι.Syr., ונקתתאד ,"wereordained,disposed,ordered."Vulg.Lat.,"aptata;"which theRhemists render by "framed:" but "aptata" ismoresignificant. Others, "aedificata, constructa, ornata, praeparata, creata,condita;" "built, made, adorned, prepared, created." For the wordsignifies "so tomake, or bemade, as to be prepared, orderly disposed,andadorned."Theactiveis"tofinish,tocomplete,tomakeathingeveryway perfect." In the New Testament it is most generally used for "toorder, prepare, dispose, to set in order,"Matt. 4:21, 21:16; Luke 6:40;Rom.9:22;1Cor.1:10;Gal.6:1;1Thess.3:10.Anditisthewordusedbyourapostletoexpresstheproviding,making,orpreparationofthebodyofChrist,Heb.10:5.Seetheexpositionofthatplace.

Τοὺςαἰῶνας,"secula,""seculum,""mundum;""theworlds,"or"world."

Εἰς τὸ μὴ ἐκφαινομένων. The Syriac, by transposing thewords of thislatter clause of the verse,makes the sensemore plain, "that the thingswhichareseenwere,"or"arosefromthingsthatarenotseen."Vulg.Lat.,"ut ex invisibilibus visibilia fierent." "That of invisible things visiblethingsmight bemade,"Rhem., improperly; γεγονέναι is not "might bemade," but "weremade;" and εἰς τό is asmuch asὥστε, "so that."The

ArabicandEthiopicwhollyforsakethetext,orsenseofthewords.Somerender the words as if they were, εἰς τὸ ἐκ μὴ φαινομένων, by atranspositionof thenegativeparticleμή; and then thenegative is tobereferred unto φαινομένων, and not to γεγονέναι. In the latter way thesenseis,asrenderedinourtranslation,"thethingsthatareseenwerenotmade of the things that appear;" in the other it is, "the things that areseen were made of things that do not appear:" which may have anunderstandingcoincidentwiththeother.

Τὰ βλεπόμενα, "quae cernimus," "quae cernuntur;" "which we see,""whichareseen."

Ver.3.—ByfaithweunderstandthattheworldswereframedbythewordofGod;sothatthingswhichareseenwerenotmadeofthingswhichdoappear.

In this first instanceof thepowerandefficacyof faith, theapostlehathrespect unto the second clause of his general description of it, "theevidence of things not seen." For although this world, and the thingscontainedinit,arevisible,andareheresaidtobeseen,yettheoriginalframing and making of them hath a principal place among things notseen. And to prove that faith hath a respect unto all unseen things asunseen, he gives an instance in that which was so long past as thecreation of the world; all his other instances declare its efficacy in theprospectofunseenthingsthatarefuture.

Πίστει. 1. That which is here ascribed unto faith is, that it is theinstrumentalcauseof it: "By faith."Andwhere faith isspokenofas theinstrumentalcauseofanything,italwaystakesinorincludesitsobjectasthe principal cause of the same thing. So where it is said that we are"justified by faith," it includes Christ and his righteousness as theprincipal cause of our justification; faith being only the instrumentwhereby we apprehend it. And here, where it is said that "by faith weunderstandthattheworldswereframed," it includes itsobject,namely,thedivinerevelationthatismadethereofinthewordofGod.Forthereisnootherwayforfaithtoinstructusherein,orgiveusanunderstandingof it, butby its assentuntodivine revelation.The revelationof itbeingmade, faith is the onlyway andmeanswherebywe understand it, and

assentuntoit."Byfaithweunderstand;"thatis,byfaithweassentuntothedivinerevelationofit.

Theapostlelayshereagoodfoundationofallhisensuingassertions:forif by faith we are assured of the creation of the world out of nothing,which is contrary to themost received principle of natural reason, "Exnihilonihil fit,"—"Nothingcomesofnothing,"—itwillbearusout inthebeliefofotherthingsthatseemimpossibleuntoreason,ifsobetheyarerevealed. In particular, faith well fixed on the original of all things asmadeoutofnothing,willbearusoutinthebeliefofthefinalrestitutionofourbodiesattheresurrection,whichtheapostleinstancethinasuntosomeofhisworthies.

2.Thatwhichisascribeduntofaithsubjectively,oruntoitsoperationinourminds, is, that "by itweunderstand."Upon adue considerationofwhat is proposed in divine revelation concerning thismatter, we comenotonlytoassentuntoitastrue,buttohaveaduecomprehensionofitinits cause, so as that we may be said to understand it. Wherefore,"understanding" here is not opposed only unto an utter nescience orignorancehereof,butalsountothatdarkandconfusedapprehensionofthecreationoftheworldwhichsomebythelightofreasonattainedunto.

Obs.I.Thosewhofirmlyassentuntodivinerevelation,dounderstandthecreationoftheworld,astoitstruth,itsseason,itscause,itsmanner,andend.—Others do only think about it unsteadily and uncertainly. It wasnever determined among the ancient sages of theworld, the pretendedpriests of the mysteries of reason. Some said one thing, and someanother:somesaidithadabeginning,somesaidithadnone;andsomeassignedsuchabeginninguntoit,asithadbeenbetteritneverhadany.Nothing but an assent unto divine revelation can give us a clearunderstandinghereof.And,—

Obs.II.Thendothfaithputforthitspowerinourmindsinaduemanner,when it gives us clear and distinct apprehensions of the things we dobelieve.Faiththatgivesnotunderstanding,isbutfancy.

3.Theobjectof this faith,materiallyconsidered, is"theworlds;"andofthemthreethingsareaffirmed:(1.)That"theywereframed."(2.)Bywhat

means;"bythewordofGod."(3.)Inwhatmanner;soas"thatthethingswhichareseen,"etc.

Τοὺςαἰῶνας.Theobject of this faith is "theworlds:" for the expositionwhereof,nameandthing,Imustreferthereaderuntothatofchap.1:2.

Κατηρτίσθαι.(1.)Oftheseworlds,thatwhichweunderstandbyfaithis,that "theywere framed." Theword here used doth nowhere signify theoriginal production of any thing, but the ordering, disposing, fitting,perfecting, or adorning, of that which is produced. Nor is it anywhereapplied to express the creation, or making of the world. Wherefore,althoughthatbeincludedherein(forthatwhichisframed,fashioned,orfitted,must be firstmade or created), yet somethingmore is intended;namely,thedisposalofallcreatedthingsintothatbeautifulorderwhichwedobehold.Fortheapostlehathespecialrespectuntothe"thingsthatare seen," as they are orderly, beautiful, and glorious, setting forth thegloryofHimbywhomtheyweremade;asPs.8:1,3,19:1,2;Rom.1:20.Soitissaid,thatGod"byhisSpiritgarnishedtheheavens,"Job26:13,—that is, cast them into that curious, glorious frame which we behold;whence they are called "thework of his fingers," Ps. 8, from a curiousapplication of power in their frame and order. Hence he is said to"fashion" this work, Job 10:8, Ps. 119:73; that is, to give it shape andorder.AndtheapostlehathinthiswordrespectuntoGen.2:1, ולכיו ,"theheavensandtheearth,andallthehostofthem,werefinished,"perfected,completelyframed.Beingoriginally,asuntothematterofthem,createdoutofnothing, in the sixdays'work theywere completely finishedandperfected.And,—

Obs. III.AsGod's firstworkwas, so all hisworks shall beperfect.—Heundertakesnothingbutwhathewill finishand complete inbeautyandorder.Andnotonly theoriginalproductionofall thingsoutofnothing,but the framingof them into theirpresentorder, is ademonstrationoftheeternalpowerofGod.

And because the apostle hath respect not merely unto the work ofcreation,butuntotheperfectingandfinishingofitinanduponthesixthday's work, he ascribes the understanding of it unto faith alone. Foralthoughsomefewhadnotionsoftheoriginalcreationofallthingsbya

divinepower,yetnoneeverknewanythingofthisframingoftheworld,or the reducing of the matter of it into perfect order, but by divinerevelationonly.Soweunderstanditbyfaith.

ῬήματιΘεοῦ. (2.) The efficient cause of this framing theworlds is the"wordofGod;"thatexertionofhisalmightypowerwhichwasexpressedby his word, 'Let it be so and so,' which was the sign of it, and theindication of its exercise. And the apostle treating of the gradualfashioning of the world into its perfection, hath respect unto therepetition of that word in every day's work, until the whole wasaccomplished. By this "word of God," or by the divine power of God,whosegradualoperationwassignifiedby therepetitionof thatcreatingword,"theworldsweremade."

Andtheineffablefacilityofalmightypowerintheproductionofallthingsout of nothing, and the framing of them into their perfect state, isintimated in this expression, "He spake, and it was made; hecommanded, and it stood fast." It is alike easy to him to dispose of allthings thataremade.Andso faith,asunto thedisposalofall thingsbydivine Providence, in times of greatest difficulties and insuperableobstacles, is secured by the consideration of the easy production of allthings out of nothing by the same power. And this is that which theapostle intends to fix on the minds of believers in this fundamentalinstance of the work and effects of faith. But whereas that which heexhortsandencourageshisHebrewsuntoisapatientcontinuanceintheprofession of the gospel, against all difficulties and oppositions, givingthemassurance that faithwill enable them thereunto; this of its assentuntothecreationoftheworld,athingsolongsincepast,dothnotseemtobeofanyuseorforceuntotheseends.Foralthoughwemaybelievethecreationoftheworldsbyanactofdivinepower,yetitdothnotseemtofollowthencethatfaithwillstrengthenus,andmakeusvictoriousinoursufferings. But two things the apostle aims to evince herein, which areeminentlysuiteduntothisdesign:[1.]That"faithistheevidenceofthingsnot seen;" thereby to call the Hebrews unto the consideration of itsproper object, whereon when it is duly fixed it will carry themcomfortablythroughalltheirdifficulties.[2.]Thattheymightknowhoweasy it is with God to help, relieve, and deliver them, by changing the

natureofallthingsathispleasure,whobyhisword,throughanalmightyfacility, erected and perfected the worlds. And this consideration dothGodhimself frequently propose for the confirmation of the faith of thechurchinalltheirtroubles,Isa.40:28,44:24,45:12,51:13.

(3.) The way whereby the worlds were thus framed, is declared in thelatterpartoftheverse:"Sothatthingswhichareseen,"etc.

Τὰ βλεπόμενα. [1.]The subject spokenof is τὰ βλεπόμενα, "things thatare seen." This is not of the same extent with the τοὺς αἰῶνας, "theworlds," which were framed; for they comprise all things visible andinvisible, in heaven and earth, Col. 1:16. But the apostle restrains thesubjectspokenofuntothosethingswhicharetheobjectsofoursenses,and our reason working by them;—these aspectable heavens and theearth,with all their host and ornaments; for these are they that in thefirst place and immediately "declare the glory ofGod," Ps. 8, 19;Rom.1:20.Allthingsthatareseen,orthatmaybeseen;theheavenlyorbswithalltheirgloriousluminaries,theearthwithallthatisonitandinit,thesea with all its fulness; all these things that are seen by us, by any ofmankind,orthatmaybeso,withthesethings,theirgreatness,theirglory,theirorder,theiruse,themindsofmenareandoughttobeaffected.

Εἰςτὸμὴγεγονέναι.[2.]Ofthesethingsitisaffirmed,thatthey"werenotmadeof thingswhichdoappear." "Made" theywere,but "notof thingswhich do appear;" which seems to be a negation of any pre-existingmaterial cause. Some, as was observed, by the transposition of thenegative particle, read the words, "were made of things that do notappear;" that is, they were made by the invisible power of God. So itanswers unto that of the same apostle, Rom. 1:20, "For the invisiblethings of him from the creation of the world are clearly seen, beingunderstood by the things that are made, even his eternal power andGodhead." Ἐκ φαινομένων. These visible things were made by thosewhichareinvisible,eventheeternalpowerandwisdomofGod.AndthissenseIwouldembrace,ifthephraseἐκφαινομένωνwouldbearit,whichseemsrathertorespectthematerialthantheefficientcause.Butwemayobserve,—

1st.Thatφαινόμεναarethingsthat"appearclearly,illustriously,"intheir

shapeandorder.

2dly. That the apostle doth not speak absolutely of the first originalproductionofallthingsoutofnothing,butoftheforming,framing,andfashioning of all things into their proper state and order,—called the"finishing of the heavens and the earth, with their host," or order andornaments.

3dly.Thereisthereforeinthewords,(1st.)Anegationofanypre-existingmaterialcauseuntothecreationoftheseworlds:(2dly.)Anassignationoftheonlyefficientcauseofit,whichisthepowerofGod;whichthingsarerather supposed than asserted in the words: (3dly.) Respect unto theorderofthecreationofallthings,inbringingthemuntotheirperfection.Now thiswas, that all the thingswhichwe now behold, in their order,glory,andbeauty,didariseorweremadebythepowerofGod,outofthatchaos, or confusedmass of substance, which was itself firstmade andproduced out of nothing, having no cause but the efficiency of divinepower. For hereof it is said, that it "was without form, and void, anddarknesswasuponit,"Gen.1:2;—thatis,thoughabsolutely,asamaterialsubstance,itwasvisible,yetitdidnotappearconspicuouslyinanyshapeorform,—itwas"void,andwithoutform;"nosuchthingsatallappearedasthethingswhichwenowbehold,thatweremadeoutofitbythepowerofGod.

Whereforeinthesewords,whichhavemuchofobscurityanddifficultyinthem,theapostledothbothintimatetheoriginalproductionofallthingsoutofnothingbytheefficacyofdivinepower,andthemakingorframingof all things as they are in beauty and order to be seen, out of thatunaspectable,unappearingmatterwhichwas firstmadeoutofnothing,andcoveredwithdarknessuntilitwasdisposedintoorder.

Theunderstandinghereofwehavebyfaithalone,fromdivinerevelation.Nothing of the order of the creation can be known or understood anyotherway.Andthistheapostleintimatesintheseparticlesεἰςτό,thatis,ὥστε,"sothat."'Byfaithaloneweunderstandthattheworldsweremade;namely, "so as that the thingswhich are seenwere notmade of thingswhichdoappear."And,—

Obs.IV.Theaidsofreason,withthedueconsiderationofthenature,use,andendofallthings,oughttobeadmittedof,toconfirmourmindsinthepersuasion of the original creation of all things; yet are they not to berested in, but we must betake ourselves unto faith fixed on divinerevelation. For, (1.) If they are alone they will be often shaken with acontraryrationalmaxim,namely,"Exnihilonihilfit."(2.)Theycangiveusno light intothewayandmannerof thecreationofall things,whichfaithalonediscovers.

Hebrews11:4

Fromthepropositionofthenatureoffaithingeneral,andadeclarationof itsefficacywith respectunto thingsbelieved, theapostleproceeds togive instances of its power and efficacy in particular persons, whoseexample in believing he proposeth unto the Hebrews for theirencouragement.AndhebeginswithAbel, suitably on all accountsuntohisdesign.For,1.Hewasthefirstwhosefaithisexpresslyrecordedandcommended in the Scripture, and someet to bementioned in the firstplace.Hewasthefirstinthedistributionoftheagesofthechurchthathemakes.2.Hewasthefirstthatexpressedhisfaithindutiesofworship,ormade public, solemn profession thereof,—the duty which he calls theHebrewsunto.3.HewasthefirstthatsufferedinthecauseofChrist,orforatestimonygivenuntofaithinhim.4.Hesufferedtheutmostofwhatany among them could fear, even death itself, by the shedding of hisblood; which they had not yet undergone,—they had "not yet resisteduntoblood."Whereforeonallaccountsthiswasthemeetest instancetobeginwithal,whereinhiswholecauseandargument,inallthepartsofit,isconfirmed.

Ver.4.—ΠίστειπλείοναθυσίανἌβελπαρὰΚάϊνπροσήνεγκετῷΘεῷ,διʼἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦΘεοῦ·καὶδιʼαὐτῆςἀποθανὼνἔτιλαλεῖται.

Πλείονα θυσίαν. Vulg. Lat., "plurimam hostiam;" using a word in thesuperlativedegree,because"plurem"inthecomparativeisnotusual."Agreaterhost,"saytheRhemists,attendingtothefirstsignificationoftheword, but forsaking its sense. The Syriac, בט ארתימד אתחבד , "a

sacrifice more (far more) excellent," or "precious." "Hostiam majorispretii," Beza; "a sacrifice ofmore worth" or "value," referring it to thematterofthesacrifice."Gratiorem,""moreacceptable."

Ἐμαρτυρήθη. Vulg. Lat., "testimonium consecutus est;" "he obtainedtestimony." Syr., אתודהס יהולע תוה , "there is extant (recorded)concerning him a testimony." "Testimonium obtinuit," "testimonio estornatus;" he "obtainedwitness," hewas "adornedwith this testimony."Seeoftheword,verse2.

Ἐπὶτοῖςδώροιςαὐτοῦ,"muneribusejus,""dedonisejus."Syr., הנברוק לע ,"concerninghisoffering,""thesacrificethatheoffered."

Ver. 4.—By faith Abel offered unto God a more excellent [acceptable]sacrificethanCain;bywhichheobtainedwitnessthathewasrighteous,Godtestifyingof [untoorconcerning]hisgifts;andby ithebeingdeadyetspeaketh,[orisspokenof].

1.ThepersoninstancedinisAbel,thesecondsonofAdam,andfirstsonofthepromise,andthatundertheconsiderationsmentionedbefore.2.Itisaffirmedofhim,thathe"offeredsacrificeuntoGod."3.Themannerofit is declared in comparison with that of Cain; he "offered a moreexcellentsacrifice."4.Hereontherewaswithrespectuntohimadoubleconsequent:(1.)Whenhewasalive,that"heobtainedwitnessthathewasrighteous;"(2.)Whenhewasdead,that"heyetspeaketh."

Ἄβελ. 1.Theperson instanced in isAbel;hewhowaswithoutexample,withoutoutwardencouragement,withoutanyvisibletheatre,withoutanywitnessofhissufferingstotransmitthemuntoothers,butGodalone;thefirst in the world who suffered death in the cause of Christ and hisworship.Andthishedidfromhisownbrother,fromonethatjoinedwithhimintheoutwardactsofdivineworship;togiveanexampleofthetwochurches,thesufferingandthepersecuting,totheendoftheworld.Thishathmadehimfamousinallgenerations;which,asChrysostomthinks,isintendedinthelastclauseofthewords,ἔτιλαλεῖται,"heisyetspokenof;"thatis,withfameandrenown.

Obs. I. Every circumstance in suffering shall add to the glory of the

sufferer;and thosewhosufferhere forChristwithoutwitness,asmanyhave done to death in prisons and dungeons, have yet an all-seeingWitness togive themtestimony indueseason.—"Therighteousshallbehad in everlasting remembrance;" and nothing that is done or sufferedforGodshallbelostforever.

2. That which is affirmed in general of this person is, that "he offeredsacrificetoGod,"andthathedidit"byfaith."Anaccounthereofisgivenus, Gen. 4:3–5, which the apostle hath respect unto. And it is theredeclared,—

(1.)Whattimeheofferedthissacrifice;itwas םימי ץקמ ,—thatis,"aftertheexpirationofsometime"ordays,namely,afterheandCainweresettledin their distinct callings, verse 3. Until then they had been under theinstruction of their parents; but being now fixed in their own peculiarstations and callings, theymade their distinct solemnprofession of theworshipofGod;whichisthesenseoftheplace,thoughnotobservedbyanyexpositors.

(2.)Thematterofhisofferingwas"thefirstlingsofhisflock,andofthefat thereof." [1.] It was of living creatures, and therefore wasmade bymactation,orthesheddingofblood;whencetheapostlecallsitθυσία,"asacrificebymactation;" חבז ,thoughinthetextitcomesunderthenameof

החנמ ,whichherendersbyδώρον,"agift."[2.]Itwasofthebest.1st.Whilsttheywerealive,"thefirstlingsoftheflock;"whichGodafterwardstookashis portion, Exod. 13:12. 2dly.When it was dead, it was of "the fat ofthem;"whichGodalsoclaimedashisown,Lev.3:16,7:25;—that is, thefatofthosefirstlings.Forhissacrificewasaholocaust,wherein,afterthebloodwasshedatthealtar,andoffereduntoGod,thefatwasburnedonthealtar,andthewholebodyatadistancefromit.Itappears,therefore,thatthesacrificeofAbelwas,asuntothematterofit,bothinitselfandinGod's esteem, of the most precious and valuable things in the wholecreation,subjectuntomanandhisuse.AndevenhenceitmaybecalledπλείοναθυσίανπαρὰΚάϊν,"amoreexcellentsacrificethanthatofCain,"whichwasonly"ofthefruitoftheground,"andthat,itmaybe,gathered"raptim,"—without choice or judgment of what was most meet to beoffereduntoGod.Anditisforeverdedicatedasaruleforthechurchinallages,that,—

Obs.II.WearetoserveGodwiththebestthatwehave,thebestthatisinourpower,withthebestofourspiritualabilities;whichGodafterwardsfullyconfirmed.

ΤῷΘεῷ.(3.)Andheofferedthissacrifice"toGod,"τῷΘεῷ, הוהיל ,Gen.4:3. This was, from the first institution of it, the highest and mostpeculiarwayofowningandpayinghomageuntotheDivineBeing.Untowhomsoeversacrificeisoffered,heisownedasGod.AndthereforewhentheGentilessacrificedtothedevil,astheydid,1Cor.10:20,theyownedhim therebyas "thegodof thisworld,"2Cor.4:4.And therearemanysuperstitiousobservancesinthePapacythatintrenchonthisidolatry.

Πίστει. (4.)Heoffered it "by faith."Now faithherein respects, [1.]Theinstitutionoftheworship;and,[2.]Theheartormindoftheworshippers.

[1.]Hediditbyfaith,becausehehadrespectinwhathediduntoGod'sinstitution,whichconsistsofacommandandapromise,whichfaithhathregardunto.Itwasnotaservicethathehimselfinvented;forif itwere,he could not have performed it in faith, unto whose formal nature itbelongstorespectadivinecommandandpromise.

[2.]Hedid it in faith, in thathedid it in theexerciseof saving faith inGod therein. He did it not hypocritically, he did it not in a mereattendanceuntotheoutwardduty;butitwaskindledinhisownheartbytheHolySpirit,beforeitwasfiredonthealtarfromheaven.For,—

Obs. III. God gives no consequential approbation of any duties ofbelievers,butwheretheprincipleofalivingfaithgoespreviouslyintheirperformance.

ΠαρὰΚάῖν.3.Itisobservedbytheapostle,thathethusoffered"abetter,achoicer,amoreexcellentsacrificethanCain;"forthe"plurimam"oftheVulgar Latin is not capable of any good interpretation. And the reasonwhenceitwassomustbeinquiredinto.And,—

(1.)Weobservedbefore, that as to thematter of it, itwasbetter,morevaluableandprecious,thanthatofCain.Butthisisnotasufficientcause

of ascribing such an excellency and preference unto it, as that on theaccount thereof Abel should obtain such acceptance with God, and atestimony fromhim. "Firstlings of the flock, and their fat,"were betterthanordinary"fruitsoftheground;"butyetnotsoastoconstitutesuchadifference.Besides,thedesignoftheapostleistodeclaretheefficacyandprevalencyoffaith,andnotofanyespecialkindofsacrifices.Whereforeδιʼἧς,"forwhich,"or"whereby,"inthenextwords,istobereferreduntoπίστει,"faith,"andnotuntoθυσίαν,or"sacrifice,"thoughthatbethenextantecedent.Wherefore,—

(2.) This difference was from his faith. And two things did dependthereon: [1.] That his person was justified in the sight of Godantecedentlyuntohissacrifice,asweshall see immediately. [2.]OntheaccountthereofhissacrificewasgratefulandacceptableuntoGod,asiscommonlyobservedfromtheorderofthewords,"TheLORDhadrespectuntoAbelandtohisoffering."

Butyet it isnotevidentwherethegreatdifferencelay.ForCainalsonodoubtbroughthisofferinginfaith:forhebelievedthebeingofGod,thatGodis,withhisomnipotentpowerinthecreationoftheworld,asalsohisgovernmentofitwithrewardsandpunishments;forallthisheprofessedinthesacredofferingthathebroughtuntotheLord.Anditisavainfancyof theTargumist,who introducethCainandAbeldisputingabout thesethings,andCaindenyingthemall:forhemadeprofessionofthemallinhisofferingorsacrifice.WhereforeitiscertainthatthefaithofAbelandCaindiffered,asintheirespecialnature,sointheiractsandobjects.For,—

(1.) Cain considered God only as a creator and preserver, whereon heofferedthefruitsoftheearth,asanacknowledgmentthatallthesethingswere made, preserved, and bestowed on man, by him; but he had norespect unto sin, or theway of deliverance from it revealed in the firstpromise.ThefaithofAbelwasfixedonGod,notonlyasacreator,butasredeemeralso;ashimwho,ininfinitewisdomandgrace,hadappointedthewayofredemptionbysacrificeandatonement intimatedinthefirstpromise.Wherefore his faithwas accompaniedwith a sense of sin andguilt, with his lost condition by the fall, and a trust in the way ofredemptionandrecoverywhichGodhadprovided.Andthishetestified

in the kind of his sacrifice, which was by death and blood; in the oneowningthedeathwhichhimselfbyreasonofsinwasobnoxiousunto;intheother thewayofatonement,whichwastobebyblood, thebloodofthepromisedSeed.

(2.)Theydifferedintheirespecialnatureandacts.ForthefaithofAbelwassaving,justifying,aprincipleofholyobedience,aneffectoftheHolySpiritinhismindandheart:thatofCainwasanaked,barrenassentuntothetruthsbeforementioned,whichisusuallydescribedunderthenameof a common and temporary faith; which is evident from the event, inthatGodneveracceptedhispersonnorhisofferings.

Andthesearethethingswhichstillmakethehiddendifferencebetweenthe professors of the same faith and worship in general, whereof Godalone is the judge, approving some, and rejecting others. So from thefoundationoftheworldtherewasprovisionlaidintowarnthechurchinallages,thattheperformanceoftheoutwarddutiesofdivineworshipisnottheruleoftheacceptanceofmen'spersonswithGod.Adistinctionismadefromtheinwardprinciplewhencethosedutiesdoproceed.Yetwillnot theworld receive thewarningunto thisday.Nothing isof ahigherprovocation, than that the same duty should be accepted in some, andrejectedinothers,andthatbecausethepersonsoftheoneareaccepted,andnotoftheother.Manyhavenogreaterquarrelatreligion,thanthatGodhadrespectuntoAbelandhisoffering,andnottoCainandhis.

4.AstotheconsequencesofAbel'sfaith,—

ThefirstconsequentofthisefficacyoffaithinAbelis,that"heobtainedwitnessthathewasrighteous."

Διʼἧς."Bywhich;"thatis,bywhichfaith,asweshowedbefore.

Ἐμαρτυρήθη. "He was testified unto;" "he obtained witness;"—that is,fromGodhimself.Andthiswassofamousinthechurch,thatheseemscommonlytobecalledbythatname,"therighteousAbel;"asheisbyourSaviour, speaking of him, Matt. 23:35. But we do not find any suchtestimony inexpresswordsgivenuntohim in theScripture.Whereforethe apostle proves his assertion by that wherein such a testimony is

virtuallycontained."ForGod,"saithhe,"testifieduntohisgifts;"whereinheallegeththosewordsinMoses,"TheLORDhadrespectuntoAbelandtohis offering."He testified, in the approbationof his offering, that hehad respect unto his person: that is, that he judged, esteemed, andaccountedhim righteous; for otherwiseGod is no respecter of persons.WhomsoeverGodacceptsor respects,he testifiethhim tobe righteous;that is, to be justified, and freely acceptedwith him. This Abel was byfaithantecedentlyuntohisoffering.Hewasnotmaderighteous,hewasnotjustifiedbyhissacrifice;butthereinheshowedhisfaithbyhisworks:and God by acceptance of his works of obedience justified him, asAbrahamwas justifiedbyworks;namely,declaratively;hedeclaredhimsotobe.

Obs. IV. Our persons must be first justified, before our works ofobediencecanbeacceptedwithGod; forby thatacceptancehe testifiesthatwearerighteous.

Τοῖς δώροις. By what way God gave this testimony unto the gifts orsacrificeofAbel, isnotexpressed.Mostdo judge that itwasbycausingfiretofall fromheaventokindleandconsumehissacrificeonthealtar.Certain it is that it was by some such assured token and pledge, aswherebyhisownfaithwasstrengthened,andCainprovoked.ForGoddidthatwithrespectuntohimandhisofferingwhichhedidnottowardsCainandhis;wherebybothofthemknewhowthingsstoodbetweenGodandthem.AsEsauknewthatJacobhadgottentheblessing,whichmadehimresolvetokillhim;soCainknewthatAbelandhisofferingwereacceptedwithGod,whereonheslewhim.

Andherewehavetheprototypeofthebelievingandmalignantchurchesinallages;—ofthemwho,undertheprofessionofreligion,are"bornaftertheSpirit,"orafterthepromise;andthosethatare"bornaftertheflesh"only.Thenthatbeganwhichtheapostleaffirmsstilltocontinue:"Hethatwas born after the flesh persecuted him thatwas born after the Spirit;evensoitisnow,"Gal.4:29.Thiswasthefirstpublic,visibleactingoftheenmitybetween theseedof thewomanand theseedof theserpent; for"Cain was of the wicked one" (the seed of the serpent), "and slew hisbrother,"1John3:12.AndapledgeorrepresentationitwasofthedeathofChristhimselffromthesameprinciple.Anditbeingthefirstinstance,

andconsequentlythepatternandexampleofthetwoseedsinallages,wemaygiveabriefaccountofit.

(1.) The foundation of the difference lay in their inward differentprinciples.Theonewasatruebeliever,bornoftheSpirit,andheirofthepromise;theotherwasoftheevilone,underthepoweroftheprinciplesofsinandmalice.Yetnotwithstandingthesedifferentinternalprinciples,they lived together for a season in outward peace, as believers andunbelieversmaydo,andasyetdo.

(2.)TheoccasionofactingthisenmityinCain,wasthevisibleworshipofGod.Untilthatwasundertakenandengagedin,hecarriedthingsquietlywithhisbrother;asotherswalkinginhiswayandspiritcontinuetodo.Butfromhence,onmanyaccounts,theytakeoccasiontoacttheirenmity.

(3.)InthispublicworshipAbelattendeddiligentlyuntothemindofGodandconductoffaith,aswehaveshowed;Caintrusteduntotheformalityoftheoutwardwork,withoutmuchregardtoeitherofthem.Andthereisnothingwherein true believers domore carefully act faith according tothemindofGodthaninhissolemnworship,accordingtotheexampleofAbel,othersadheringforthemostpartuntotheirowninventions.

(4.) Hereon God manifested his approbation of the one and hisdisapprobationoftheother;whichprovokedCaintoexercisehisrageandmaliceuntothedeathofhisbrother.Theirworshipwasdifferent in thematterandmannerof it.ThisprovokednotCain;he likedhisownwaybetter thanhis brother's. Butwhen therewas testimony given ofGod'sacceptanceofhisbrotherandhisworship,withadisapprobationofhimandhis,thishewouldrevengewiththebloodofhisbrother.Goddidnotafterwardscontinuetogive,nordothhenowgive,anyoutwardtestimonyoftheapprobationofone,andthedisapprobationofanother.Howbeit,asecret sense and fear hereof ariseth in the hearts of evil men, whenceSatan fills them with envy and malice, and stirs them up untopersecution. For in themselves they find nothing of that spiritualadvantageandrefreshmentwhicharisethinthetrueworshipofGoduntosincere believers. And they on the other side do openly avow such asatisfactioninanapprehensionofGod'sacceptanceofthem,asthattheycanundergoanypersecutionsontheaccountthereof.Thisprovokesthe

world;thiswastherise,thisistheprogressofpersecution.Andwemaylearn,—

Obs.V.That thosewhomGodapprovesmustexpect that theworldwilldisapprovethem,andruinthemifitcan.

Obs.VI.Wherethereisadifferencewithin,intheheartsofmen,ontheaccount of faith and the want of it, there will for the most part beunavoidable differences about outward worship. So there hath beenalwaysbetweenthetruechurchandfalseworshippers.

Obs.VII.God's approbation is an abundant recompence for the loss ofourlives.AllwhichareplaininthisinstanceofAbel.

Διʼαὐτῆς.ThesecondconsequentoftheefficacyofthefaithofAbel,wasafterhisdeath:"Andbyithebeingdeadyetspeaketh.""Byit;"—thatis,bythesamefaith;bythemeansof that faiththatwasthegroundofhisacceptancewithGod,whereonthatwhichisascribeduntohisfaithdothdepend. Ἀποθανὼν ἔτι λαλεῖ. And this is, that "he, being dead, yetspeaketh."Δαλεῖται,beingofamiddleform,mayberenderedeither"hespeaketh," or "he is spoken of." And accordingly this expression isvariouslyinterpreted.SometakeitforthegoodfameandreportthatAbelhad in all generations; he was celebrated, well spoken of, and yetcontinueth so to be. And this way the word is applied by most of theancients.Butitisnotaccordingtothemindoftheapostle.For,(1.)Itisevident that he ascribes something peculiar unto Abel, wherein otherswerenot tobe joinedwithhim;but thisof agood report isnot so,butcommontohimwithNoah,Abraham,andallthepatriarchs,—theywerespokenof,andtheirpraisecelebratedinthechurchno lessthanAbel's.(2.) The apostle plainly proceeds in representing the story concerninghim,andwhatfelloutafterhisdeath,asexpressedinthewordsofGodhimself,Gen.4:10,"Thevoiceofthybrother'sbloodcriethuntomefromthe ground." This is the speaking of Abel after his deathwhich is hereintended; and thiswaspeculiaruntohim, it is not affirmedof anyonebesides intheScripture.(3.)Theapostle interpretshimself,Heb.12:24,where he directly ascribes this speaking unto the blood of Abel, as weshallseeonthatplace,ifGodpermit.

Obs.VIII.Thereisavoiceinallinnocentbloodshedbyviolence.—Thereisanappeal in it fromthe injusticeandcrueltyofmenuntoGodastherighteousjudgeofall.Andofallcries,Godgivesthemostopenevidencethat he hears it, and admits of the appeal. Hence most murderscommitted secretly are discovered; and most of those that are openlyperpetrated,areopenlyavengedsooneror laterbyGodhimself.Forhishonourandgloryareconcernedtoappear,upontheappealtohisjusticewhichismadebyinnocentblood.Especiallyheisso,whenmen,intakingaway the lives of others,would entitle himunto it, by doing it under apretence of judgment (which is his),—by wicked judges and falsewitnesses,asitwasinthecaseofNaboth;whichhewillnotbearwithal.Whereforethisvoice,thisspeakingofblood,arisethfromtheeternallawwhich God hath given unto mankind for the preservation of life fromviolence,whereofhehathtakenonhimselfthesupremeconservationandguarantee,Gen.9:5,6.

ButthereissomewhatmoreinthisspeakingofthebloodofAbel.ForbytherecordoftheScriptureGodhathdesignedituntootherends, intheway of an ordinance; as, (1.) That it should be a type of the futurepersecutionsandsufferingsofthechurch.(2.)ThatitmightbeapledgeofthecertainvengeancethatGodwilltakeinduetimeonallmurderouspersecutors. Abel, being dead, speaketh these words of our Saviour,"ShallnotGodavengehisownelect,whichcrydayandnightuntohim?Itell you that he will avenge them speedily," Luke 18:7, 8. (3.) That itmightbe instructiveunto faithandpatience insuffering,asanexampleapproved of God, and giving evidence unto future rewards andpunishments.

Andfromthisfirstinstancetheapostlehathgivenamightyconfirmationofhisintentionconcerningthepowerandefficacyoffaith,enablingmenwithblessedsuccesstodoandsufferaccordingtothemindofGod.ForAbel did, by faith alone, 1.Obtain the blessing of thepromise fromhiselder brother, as did Jacob afterwards. 2. By it, as apprehending thepromise, his person was justified and accepted with God. 3. He wasdirected thereby to worship God, both as to matter and manner,accordinguntohisownwill.4.Hehadadivinetestimonygivenbothasunto his person as righteous, and his duties as accepted, to his

unspeakable consolation. 5. He had this honour, that God testified hisrespect unto him when he was dead, and made his blood as shed anordinanceuntotheinstructionofthechurchinallages.

FromtheseconsiderationsthisexamplewasofgreatforcetoconvincetheHebrews,thatifindeedtheyweretruebelievers,ashesupposedofthem,chap.10:39,thatfaithwouldsafelycarrythemthroughallthedifficultiestheyhadtoconflictwithalintheirprofession,untothegloryofGodandtheirowneternalsalvation.Andwemaylearn,that,—

Obs.IX.Whatevertroublesfaithmayengageusintointheprofessionofit,withobedienceaccordingtothemindofGod,itwillbringussafelyofffromthemallat last(yea, thoughweshoulddie inthecause),untooureternalsalvationandhonour.

Hebrews11:5

His second instance is in Enoch; for he is the secondman untowhomtestimony is personally given that he "pleasedGod," andwas acceptedwithhim.Othersnodoubtbeforehimdidso,andweresoaccepted;forhewas"theseventh fromAdam:"butasAbelwas the first, sohe is thesecond who was so peculiarly testified unto; and therefore the apostleinstancethinhiminthesecondplace,afterAbel.

Ver.5.—ΠίστειἘνὼχμετετέθητοῦμὴ ἰδεῖνθάνατον,καὶοὐχεὑρίσκετο,διότι μετέθηκεν αὐτὸν ὁ Θεός· πρὸ γὰρ τῆς μεταθέσεως αὐτοῦμεμαρτύρηταιεὐηρεστηκέναιτῷΘεῷ.

Ver.5.—ByfaithEnochwastranslatedthatheshouldnotseedeath;andwasnotfound,becauseGodhadtranslatedhim:forbeforehistranslationhehadthistestimony,thathepleasedGod.

Ἐνώχ. This Enoch hath a double testimony given unto him in the

Scripture; one in theOldTestament, the other in theNew.That in theOldTestamentisuntohisfaithandholiness,Gen.5.ThatintheNew,isuntohisbeingaprophet,andwhatheprophesied,Jude14,15.But it isprobable that all the holy fathers before the flood were prophets andpreachers; as Enoch was a prophet, and Noah was a preacher ofrighteousness, 2 Pet. 2:5. In theirministry did the Spirit of God strivewithmen;whichat the floodheputanendunto,Gen.6:3.Yea,by theSpiritofChrist,whichwas in them, 1Pet. 1:11,hepreached repentanceuntothem,beforetheywerecastintotheireternalprison,1Pet.3:19.Andthese seem to have had a differentministry, for the declaration of thewholecounselofGod.Noahwas"apreacherofrighteousness,"onethatproposed the righteousness of God through the promise, to encouragemenuntofaithandrepentance;aswesay,agospel-preacher.AndEnochpreached the threatenings of the law, the future judgment, with thevengeance that would be taken on ungodly sinners, especially scoffersand persecutors; which is the substance of his prophecy or sermonrecordedintheEpistleofJude.

Andheseemstohavegivenhisnameuntohissoninaspiritofprophecy;forhecalledhim חלשותמ ,Gen.5:21;—thatis,"whenhedieth,"thereshallbe a "dismission," namely, ofmankind from the earth; for he died justbeforetheflood.

The first of these testimonies the apostle here makes use of, and soexpoundsitastotakeawaysundrydifficultiesthatinitselfitisliableto.

םיחלא ותא חקל , "God tookhim;"which theauthorof theBookofWisdomexpoundsinaseveresense,"Godtookhimaway,lestwickednessshouldalterhisunderstanding,"chap.4:11,groundlessly.Theapostlerendersitby"translatedhim;"thatis,intoamoreblessedstate.And ונניאו ,"andhewasnot,"whichsomeoftheJewswouldhaveto intimatehisdeath,theapostlerendersby,"hewasnotfound,"—thatis,anymoreamongstmen;andgivesthereasonofit,namely,"becauseGodhadtranslatedhim"intoanotherworld.Andasuntowhatisaffirmedinthestory,thathe"walkedwithGod,"theapostleinterpretsitasatestimonythat"hepleasedGod;"whichmakesplainthemindoftheHolyGhostinthewordsofMoses.

OfthisEnochitisaffirmed,1.Thathewas"translated;"2.Theendofthattranslationisdeclared,"thatheshouldnotseedeath;"3.Theconsequent

ofit,"hewasnotfound;"4.Theefficientcauseofthattranslation,andthereason of that consequent, he was not found, "because God hadtranslatedhim;"5.Themeansofthistranslationonhisownpart,itwas"by faith;" 6. The proof hereof "for before his translation he had thistestimony,thathepleasedGod:"whichmustbeopenedbriefly.

Μετετέθη.1.Itisaffirmedofhimthathewas"translated;"translatedoutofonestateandconditionintoanother.Therearebuttwostatesofgoodmen, such as Enoch was, from first to last: (1.) The state of faith andobediencehereinthisworld.ThisEnochlivedinthreehundredyears;solonghelivedand"walkedwithGod."To"walkwithGod,"istoleadalifeof faith in covenant obedience untoGod. ךלהתיו , "hewalked;" the samewordwherebyGodprescribethcovenantobedienceuntoAbraham, ךלהתהינפל , Gen. 17:1. The word in both places, in the same conjugation of

Hithpael,signifiesa"continuedwalkupanddown,"everyway.Sotowalkwith God, is in all our ways, actions, and duties, to have a continualregarduntoGod,byfaithinhim,dependenceonhim,andsubmissiontohim. This state Enoch had lived in and passed through. (2.) The otherstate is a blessedness in the enjoyment of God.No other state of goodmen is once intimated in the Scripture, or consistent with God'scovenant. Wherefore Enoch being translated from the one, wasimmediatelyinstatedintheother,aswasElijahafterwards.Asuntoanyfurtherconjecturesoftheparticularplacewhere,orconditionwhereinheis,theScriptureleavesnoroomforthem;andthosethathavebeenmadehavebeenrashandfoolish.Somethingswemayobserve,toexplainthistranslation.

(1.)Itwasofthewholeperson,asuntostateandcondition."Enochwastranslated;" his whole person, soul and body, was taken out of onecondition,andplacedinanother.

(2.) Sucha translation,without adissolutionof theperson, ispossible;forasitwasafterwardsactuallymadeinElijah,sotheapostleintimatesthe desirable glory of it, 2 Cor. 5:4, "We groan, … that we would beunclothed, but clothed upon, that mortality might be swallowed up oflife."

(3.)Unto this translation there is a change required, suchas they shall

havewhowill be found alive at the coming ofChrist: "We shall not allsleep,butweshallallbechanged,"1Cor.15:51.Thesamechangeinthebodiesofthemthataretranslatedasthereisinthosethatareraisedfromthe grave is necessary unto this translation. They must be madeincorrupt, powerful, glorious, spiritual, 1 Cor. 15:42–44. Sowas itwiththebodyofEnoch,bythepowerofGodwhotranslatedhim;hisbodywasmade in a moment, in the twinkling of an eye, incorrupt, spiritual,immortal, meet for the blessed habitation above. So was Enochtranslated.

(4.)IfanyoneshallaskwhyEnochwasnotjoinedwithElijah,whowasafterwards in like manner translated, at his appearance with the LordChrist in his transfiguration, butMoses rather, who died,Matt. 17:3; Isay, although I abhor all curiosities in sacred things, yet it seems tobeagreeableuntothemindofGod,that,—thediscoursewhichtheyhadthenwiththeLordJesusChristbeingabouttheaccomplishmentofthelawinhisdeath, as itwas,—Moseswhowas the lawgiver, andElijah themostzealousdefenderofit,shouldbeemployedinthatservice,andnotEnoch,whowasnotconcernedtherein.

Τοῦ μὴ ἰδεῖν θάνατον. 2. The next end of this translationwas, "that heshouldnotseedeath;"orthiswastheeffectofit,thatheshouldnotdie.Deathbeingthegreatobjectofsensibleconsideration,itisexpressedbywords of sense, seeing it tasting it, and the like. And two things areintendedherein: (1.)That this translationwaswithoutdeath, itwasnotbydeath.TheHebrewword חקל ,"took,""Godtookhim,"Gen.5:24,beingapplieduntohistakingawayapersonbydeath,Ezek.24:16,18,dothnotnecessarilyprovethathediednot.Butitishereinterpretedbytheapostlethat this takingawaywasbya translation fromonestateuntoanother,without the intervention of death. (2.) That, in away of eminent graceand favour, he was freed from death. The great Lawgiver put in anexceptionuntothegeneralsanctionofthelaw,thatallsinnersshoulddie:andthisbeinginitselfanditsownnaturepenal,asalsodestructiveofourpresent constitution, in thedissolutionof soul andbody, an exemptionfromitwasasignalgraceandfavour.

And this was a divine testimony that the body itself is also capable ofeternal life.Whenallmankindsaw that theirbodieswent into thedust

andcorruptionuniversally, itwasnoteasyforthemtobelievethattheywere capable of any other condition, but that the gravewas to be theireternal habitation, according to the divine sentence on the entrance ofsin,"Dustthouart,anduntodustshaltthoureturn."ButhereinGodgaveusapledgeandassurancethatthebodyitselfhathacapacityofeternalblessedness in heaven. But whereas this evidence of a capacity in thebody to enjoy eternal life and blessedness was confined unto such asnever died, it could not be a convincing pledge of the resurrection ofbodies over which death once had a dominion. This, therefore, wasreservedfortheresurrectionofChrist.

Καὶοὐχεὑρίσκετο.3.Anotherconsequentofthistranslationis,that"hewasnotfound."InthetextofMosesitisonly ונניאו ,"andhewasnot."Hewent away, and was no more among men; as David expresseth hisdeparture from among men, Ps. 39:14, ינניאו ךלא םרטב ,—"before I goaway,andIbenot;"thatis,inthisworldanymore.Butintheexpositionof the apostle something further is intimated. Enoch was the principalpatriarch in theworld, and besides, a great prophet and preacher. Theeyes of all men about were upon him. How God "took him" is notdeclared. Whether there was any visible sign of it, as there was untoElishainthetakingupofElijah,2Kings2:11,isuncertain.Butdoubtless,upon the disappearing of so great a person from the world, there wasgreatinquiryafterhim.SowhenElijahwastakenupintoheaven,thoughtherewasavisiblesignofit,andhisdivinerapturewasevident,yetthesons of the prophets, because of the rarity of the thing, would searchwhetherhewerenotletdownagainonsomemountain,orinsomevalley;"and they sought three days, and found him not," verses 16, 17. Theapostle seems to intimate some such thing in the old world upon thedisappearanceofEnoch: theymadegreat searchafterhim,but "hewasnotfound."Andtherefore,—

ΔιότιμετέθηκεναὐτὸνὁΘεός.4.Headdsthereasonwhyhecouldnotbefound on the earth, namely, "because God had translated him" intoanotherstateandcondition.Andhereinhegivesustheprincipalefficientcause of his translation; it was an act of God himself, namely, of hispower,grace,andfavour.Andwhenhedidnomoreappear( ונניא ),whenhewasnotfound(οὐχεὑρίσκετο),thiswasthatwhichallthegodlywere

satisfied in,—itwasbecauseGodhadtranslatedhim;whereoftherewassuch evidence as was sufficient security for their faith, although atpresentweknownotwhat itwas inparticular.Buttheapostledothnotonlydeclare the truthof the thing,butalso that itwasamatterknownuntothechurchinthosedays;whereonitsusediddepend.

Πίστει. 5.This theapostle (whichwasaloneuntohispresentpurpose),ascribesuntohisfaith:"Byfaithhewastranslated."Hewasso,(1.)Notefficiently; faithwasnottheefficientcauseof thistranslation; itwasanimmediateactofdivinepower.(2.)Notmeritoriously; for it isrecordedasanactofsovereigngraceandfavour.But,(3.)Instrumentallyonly,inthat thereby hewas brought into that state and condition, so acceptedwithGod, as that hewas capable of so great grace and favour. But hisbeing made an instance of this divine grace, for the edification of thechurchinallages,wasanactofsovereigntyalone.

Andthis ispeculiarunto these first two instancesof thepowerof faith;that in the one it led him unto death, a bloody death; in the other itdeliveredhimfromdeath,thathedidnotdieatall.

Inthefieldofconjecturesusedonthisoccasion,Ijudgeitprobable,(1.)Thathis rapturewasvisible, in the sightofmany that fearedGod,whoweretobewitnessesofituntotheworld,thatitmightbehisordinancefor the conviction of sinners, and the strengthening of the faith of thechurch,asalsoanexpositionofthefirstpromise.(2.)Thatitwasbytheministry of angels, as was that of Elijah. (3.) That he was carriedimmediatelyintoheavenitself,andthepresenceofGodtherein.(4.)Thathe was made partaker of all the glory which was allotted unto theheavenlystatebefore theascensionofChrist; concerningwhichseeourdiscourseofthePersonofChrist.But,—

Obs.I.Whateverbetheoutwarddifferenteventsof faith inbelievers inthisworld, they are all alike acceptedwithGod, approved by him, andshallallequallyenjoytheeternalinheritance.

Obs.II.Godcananddothputagreatdifference,asuntooutwardthings,between such as are equally accepted before him.—Abel shall die, andEnochshallbetakenaliveintoheaven.

Iamfullysatisfied,fromtheprophecyofEnoch,recordedbyJude,thathehadagreatcontestwiththeworldaboutfaith,obedience,theworshipofGod,with thecertaintyofdivinevengeanceonungodlysinners,withtheeternal rewardof therighteous.Andas thiscontest forGodagainsttheworldisexceedingacceptableuntohim,ashemanifestedafterwardsinhistakingofElijahtohimself,whohadmanageditwithafieryzeal;soin this translationofEnochupon the like contest,hevisibly judged thecause on his side, confirming hisministry, to the strengthening of thefaithofthechurch,andcondemnationoftheworld.

Wherefore, although it be a dream, that the two witnesses mentionedRev.11:3–5areEnochandEliaspersonally,yetbecausetheirministryistobeartestimonyforGodandChristagainsttheworld,therebyplaguingand tormenting themen that dwell on the earth, verse 10, as they alsodid,theremaybeanallusionuntothemandtheirministry.Andwhereastherearetwowaysof theconfirmationofaministry; first,Bysuffering,andthatsometimestodeath,asdidAbel;and,secondly,ByGod'svisibleowning of them, as he did Enoch: both these are to befall these twowitnesses,whoarefirsttobeslain,andthentakenupintoheaven;firsttosuffer,andthentobeexalted.

Obs.III.ThereisnosuchacceptableserviceuntoGod,nonethathehathsetsuchsignalpledgesofhisfavourupon,aszealouslytocontendagainsttheworldingivingwitnesstohisways,hisworship,andhiskingdom,ortheruleofChristoverall.And,—

Obs. IV. It is a part of our testimony, to declare and witness thatvengeance is prepared for ungodly persecutors, and all sorts ofimpenitentsinners,howevertheyareandmaybeprovokedthereby.

Obs.V.Theprincipalpartofthistestimonyconsistsinourownpersonalobedience, or visiblewalkingwithGod in holy obedience, according tothetenorofthecovenant,2Pet.3:11,14.And,—

6. This the apostle affirms of Enoch in the last place: "For before histranslationhehadthistestimony,thathepleasedGod."

Πρὸ γὰρ τῆς μεταθέσεως αὐτοῦ. Thesewords are an entrance into the

proofof theapostle'sassertion,namely, that itwas"by faithEnochwastranslated;" which he pursues and confirms in the next verse. He wastranslatedbyfaith;forbeforethattranslationhehadthattestimony.Forit is said of him, that "hewalkedwithGod three hundred years;" afterwhichhewastranslated.Theapostledothnotsaythatthiswastestifiedof him before his translation, as signifying the time of the giving thattestimonyuntohim;foritwasnotuntilmanygenerationsafterward:butthis testimony, when given him, did concern the time before histranslation,asitdothevidently,Gen.5:22,24.

Εὐηριστηκέναι τῷ Θεῷ. That of "walking with God," in Moses, theapostle renders by "pleasing of God;" for this alone is well-pleasing tohim.Hispleasure,hisdelight is in themthat fearhim,thatwalkbeforehim.And the apostle gives us thewhole sense of the divine testimony,thathewalkedwithGod,namely,soasthathiswalkwithGodwaswell-pleasing unto him,—that it was accepted with him, and his persontherein.

Andthisalsoispeculiaruntothesefirsttwoinstances,thattheyhadanespecial testimony fromGod, asunto the acceptance of themand theirservices.So it is testifiedofAbel, that"theLORDhadrespectuntohimandtohisoffering;"andofEnoch, that"hepleasedGod;"bothof thembeingdeclaredtoberighteousbyfaith.

Andwemayobservefromthewhole,that,—

Obs.VI. It is aneffectofdivinewisdom,as todispose theworksofhisprovidence and the accomplishment of his promises unto an ordinaryestablishedrule,declaredinhisword,whichistheonlyguidanceoffaith;sosometimestogiveextraordinaryinstancesineachkind,bothinawayofjudgmentandinawayofgraceandfavour.—OfthelattersortwasthetakingofEnochintoheaven;andoftheformerwasthefiringofSodomandGomorrah fromheaven.Such extraordinary acts, either thewickedsecurity of the world or the edification of the church doth sometimesmakenecessary.

Obs.VII.FaithinGodthroughChristhathanefficacyintheprocuringofsuch grace, mercy, and favour in particular, as it hath no ground in

particular tobelieve.—Enochwas translatedby faith;yetdidnotEnochbelieveheshouldbetranslated,untilhehadaparticularrevelationofit.So there are many particular mercies which faith hath no word ofpromisetomixitselfwithal,asuntotheiractualcommunicationuntous;butyet,keepingitselfwithinitsboundsoftrustandrelianceonGod,andacting by patience and prayer, it may be, and is, instrumental in theprocurementofthem.

Obs. VIII. Theymust walk with God here who design to live with himhereafter, or theymust pleaseGod in thisworldwhowould be blessedwithhiminanother.

Obs.IX.Thatfaithwhichcantranslateamanoutofthisworld,cancarryhimthroughthedifficultieswhichhemaymeetwithalintheprofessionoffaithandobedienceinthisworld—Hereinliestheapostle'sargument.Andthis latter, theLordJesusChristhathdeterminedtobethelotandportionofhisdisciples.Sohetestifies,John17:15,"Ipraynotthatthoushouldesttakethemoutoftheworld;butthatthoushouldestkeepthemfromtheevil."

InthesetwoinstancesofAbelandEnochwehavearepresentationofthestateoftheoldworldbeforetheflood.Thereweretwosortsofpersonsinit;—believers, and such as believed not. Among these there weredifferencesaboutreligionandtheworshipofGod,asbetweenAbelandCain. Some of themwere approved ofGod, and somewere not.Hencearosepersecutiononthepartoftheworld;andinthechurch,thewicked,scoffing,persecutingworld,wasthreatenedbypredictionsof judgmentsand divine vengeance to come, as they were in the preaching andprophecy of Enoch. God in themeantime exercised patience and long-sufferingtowardsthemthatweredisobedient,1Pet.3:20;yetnotwithoutsomeinstancesofhisespecialfavourtowardsbelievers.Andthusitisatthisday.

Hebrews11:6

TherebeingnodirectmentionmadeoffaithinthetestimonygivenuntoEnoch,butonlythatbywalkingwithGodhepleasedhim,theapostlein

thisverseprovesfromthencethatitwasbyfaiththathesopleasedGod,andconsequentlythattherebyheobtainedhistranslation.

Ver.6.—Χωρὶςδὲπίστεωςἀδύνατονεὐαρεστῆσαι·πιστεῦσαιγὰρδεὶτὸνπροσερχόμενοντῷΘεῷὅτιἐστὶ,καὶτοῖςἐκζητοῦσιναὐτόνμισθαποδότηςγίνεται.

Εὐαρεστῆσαι. Τῷ Θεῷ is not in the original, but is in all the oldtranslations, and is to be supplied.We add "him," as contained in theword,andnotasasupplement.

Ver.6.—Butwithoutfaith[itis]impossibletopleasehim.ForitbehovethhimthatcomethtoGod,tobelievethatheis[aGodtohim,orhisGod],and[that]heisarewarderofthemthatdiligentlyseekhim.

The assertion of the apostle whereon he builds his exhortation is, thatEnochwastranslatedbyfaith.Theproofof thisassertionheexpressethin thewayof a syllogistical argument.Thepropositionhe laysdown intheverse foregoing,Enochhadadivine testimony thathepleasedGod.The assumption consists in this sacred maxim, "Without faith it isimpossible to please God:" whence the conclusion follows, by theinterposition of another argument of the same kind, namely, thatwherebyEnochpleasedGod,bythathewastranslated;forhistranslationwastheconsequentandeffectofhispleasingGod.And,thirdly,hegivesanillustrationandconfirmationofhisassumption,"ForhethatcomethtoGod,"etc.

Δέ.Theadversativeparticleδέ,"but,"constitutesthisformofargument,"HepleasedGod;butwithoutfaithitisimpossible,"etc.

1.Inthepropositionitself,theformandmatterofitmaybeconsidered.

(1.) As unto the form, there is a positive affirmation included in thenegative: "Without faith it is impossible topleaseGod;" that is, faith istheonlywayandmeanswherebyanyonemaypleaseGod.Soχωρίς isfrequentlyused to intimate theaffirmationof thecontraryuntowhat isdenied.John1:3,Χωρὶςαὐτοῦ,—"Withouthimnothingwasmade;"thatis,'Everythingwasmadebyhim.'John15:5,Χωρὶςἐμοῦ,—"Withoutme

yecandonothing;"thatis,'Byme,ormystrength,yemustdoallthings.'Rom. 10:14, "How shall they hear χωρὶς κηρύσσοντος;"—"without apreacher?" that is, 'Allhearing isbyapreacher.'SeeHeb.7:20,9:7, 18.Wherefore, "Without faith it is impossible to please God," is the samewith,'AllpleasingofGodis,andmustbe,byfaith,itbeingimpossibleitshouldbeotherwise.'And this senseof thewords isnecessaryunto theargumentoftheapostle,whichistoprovethepowerandefficacyoffaithwithrespectuntoouracceptationwithGod.

Εὐαρεστῆσαι. (2.) As unto thematter of the proposition, that which isdeniedwithout faith, or thatwhich is enclosed unto the sole agency offaith, is εὐαρεστῆσαι, "to please," "placere," "beneplacere." The verb isused only in this epistle, in these two verses, and chap. 13:16, in thepassive voice, "God is well-pleased;" "promeretur Deus," Vulg. Lat.,without any signification. The adjective, εὐάρεστος, is used frequently,andconstantlyapplieduntopersonsorthingsthatareacceptedwithGod,Rom. 12:1, 2, 14:18; 2 Cor. 5:9; Eph. 5:10; Phil. 4:18; Col. 3:20. Threethingsarehereincludedinit:[1.]ThatthepersonbeacceptedwithGod,thatGod bewell-pleasedwith him. [2.] That his duties do pleaseGod,thatheiswell-pleasedwiththem,ashewaswiththegiftsofAbelandtheobedience of Enoch. So Heb. 13:16. [3.] That such a person havetestimony thathe is righteous, justor justified,asAbelandEnochhad,andasalltruebelievershaveintheScripture.

ThisisthatpleasingofGodwhichisencloseduntofaithalone.OtherwisetheremaybemanyactsanddutieswhichmaybemateriallysuchasGodis pleased with, and which he will reward in this world, without faith:suchwasthedestructionofthehouseofAhabbyJehu.Butthepleasingof God under consideration includes the acceptance with God of thepersonandhisduties,orhisjustificationbeforehim.Andthisregulatesthe sense of the last clause of the verse. Our coming unto God, andbelievinginhim,mustbeinterpretedwithrespectuntothiswell-pleasingofhim.

Ἀδύνατον.Thisissobyfaith,asthatwithoutititis"impossible."ManyinallageshaveattemptedthustopleaseGodwithoutfaith,andyetcontinuesotodo.Cainbeganit.HisdesigninhisofferingwastopleaseGod;buthe did it not in faith, and failed in his design. And this is the great

differencealwaysinthevisiblechurch.AllintheirdivineworshipprofessadesiretopleaseGod,andhopethatsotheyshalldo,—towhatpurposeelsewasittoservehim?—but,asourapostlespeaks,manyofthemseekitnot by faith, but by their own works and duties which they do andperform,Rom. 9:32. Those alone attain their endwho seek it by faith.AndthereforeGodfrequentlyrejectsthegreatestmultiplicationofduties,wherefaithiswanting,Isa.1:11–15,Ps.40.

2.Wherefore,saiththeapostle,thisisafundamentalmaximofreligion,namely, 'It is impossible topleaseGodanyotherwaybutby faith.' Letmen desire, design, and aim at it whilst they please, they shall neverattain unto it. And it is so impossible, (1.) From divine constitution.Hereunto the Scripture bears testimony from first to last, namely, thatnone can, that none shall, ever pleaseGod but by faith, as our apostlepleadsat large,Rom.3–5. (2.)Fromthenatureof the thing itself, faithbeing the first regularmotion of the soul towardsGod, aswe shall seeimmediately.

Howbeitthecontraryapprehension,namely,thatmenbytheirworksanddutiesmaypleaseGodwithout faith,aswellasby faith,or in thesamemanneraswith faith, is sodeeply fixed in themindsofmen, as that ithathproducedvariousevilconsequences.For,—

(1.)SomehavedisputedwithGodhimself,asifhedealtnotequallyandjustly with them, when he was not well pleased with their duties, noracceptedthemselves.Cainwasso,beingthereonnotmorewrathfulwithhisbrother thanwithGodhimself, as isplain in the rebukegivenuntohim,Gen.4:5–7.SodidtheJewsfrequently:"Whereforehavewefasted,andthouseestnot?"Isa.58:3.Andso it iswithallhypocritesunto thisday:shouldtheyatanytimebeconvincedthatGodisnotpleasedeitherwith their persons or their duties, especially the duties of religiousworship which they perform unto him,—which they judge to be everywhitasgoodas theirswhoareaccepted,—theyareangry intheirheartswithGodhimself,andjudgethathedealsnotwellwiththematall.

(2.)This is thatwhichkeepsuphatred, feuds, andpersecutions, in thevisiblechurch.Thegreatestpartgenerallyarecontentedwiththeoutwardperformance of duties, not doubting but that by them they shall please

God. But when they find others professing that the sincerity of savingfaith, and that working in serious repentance, and universal obedienceuntoGod,arenecessaryuntothispleasingofGod,wherebytheirdutiesare condemned, their countenances fall, and theyare fullofwrath, andare ready even to slay their brethren. There is the samedifference, thesamegroundsandreasonsof it,betweentruebelieversandpersecutinghypocrites still, as was between Abel and Cain. All profess a design topleaseGod, as theybothdid; all perform the sameoutwardduties, theonecommonlymoreattendingunto the ruleof themthan theother,asthey did: but the one sort plead a secret interest in divine favour andacceptationbyfaith, that is invisible; theothertrustuntotheiroutwardworks;whenceanendlessdifferencedotharisebetweenthem.

(3.)Thishathbeen the foundationofall superstition indivineworship.ForasecretapprehensionthatGodwastobepleasedwithoutwardworksand duties, as Cain thought, was the reason of the multiplication ofinnumerable rites and ceremonies in divine service; of all the masses,purgatories,pilgrimages,vows,disciplines,idolatries,thatconstitutetheRomanchurch.Theywereallfoundoutinansweruntotheinquirymade,Mic.6:6,7, "Wherewithshall I comebefore theLORD,andbowmyselfbeforethehighGod?ShallIcomebeforehimwithburnt-offerings,withcalvesofayearold?WilltheLORDbepleasedwiththousandsoframs,orwith ten thousands of rivers of oil? Shall I give my first-born for mytransgression, the fruit ofmy body for the sin ofmy soul?"Hence onepretendedduty,thatshallhavesomethingtocommendit,as itscharge,itsdifficulty,oritsbeautyasitisadorned,mustbeaddeduntoanother;—alltopleaseGodwithoutfaith.

(4.) This hath stirred up andmaintained innumerable controversies inthechurchinallages.SomeopenlycontendthatthispleasingofGodisthefruitofthemeritofourownworks,andisnotattainedbyfaith.Andothers endlessly contend to bring our works and duties into the sameorderandcausality,asuntoouracceptancebeforeGod,withfaithitself;andthinkitastrue,asuntotheendoftheapostle'sdiscourse,—namely,our pleasing of God and being accepted with him,—that without ourworks it is impossible to please God, as it is that without faith it isimpossible topleasehim:which is tooverthrowbothhisargumentand

design.

Wherefore,unlesswehold fast this truth,namely, thatwhateverbe thenecessity of other graces and duties, yet it is faith alone whereby wepleaseGod,andobtainacceptancewithhim,wecondemnthegenerationoftherighteousintheircausefromthefoundationoftheworld,takepartwithCainagainstAbel,andforegoourtestimonyuntotherighteousnessofGodinChrist.And,—

Obs.I.WhereGodhathputanimpossibilityuponanything,itisinvainfor men to attempt it. From the days of Cain multitudes have beendesigningtopleaseGodwithoutfaith,—allinvain;likethemthatwouldhavebuiltatowerwhosetopshouldreachtoheaven.And,—

Obs.II.Itisofthehighestimportancetoexaminewellintothesincerityofourfaith,whetheritbeofthetruekindorno,seeingthereondependstheacceptanceofourpersonsandallourduties.NoneeverthoughtthatGodwastobepleasedwithoutanyfaithatall;theverydesignofpleasinghimavowssomekindoffaith:butthatespecialkindoffaithwherebywemaybe justified, theyregardnot.Of these thingsIhave treated fully inmybookofJustification.

3. Of this assertion the apostle gives a further confirmation orillustration,byshowingthenecessityoffaithuntoacceptancewithGod.And this he doth by declaring the duty of every one that would be soaccepted: "For it behoveth him that cometh unto God to believe," etc.Whereinwehave,(1.)Theassertionofthedutyprescribed;"Itbehovethhim,"orhemust. (2.)Thesubject spokenof;which is, "he thatcomethuntoGod."(3.)thedutyprescribed;whichis,to"believe."(4.)Theobjectofthisfaithprescribedasaduty,whichistwofold;[1.]That"Godis;"[2.]That"heistherewarderofthemthatdiligentlyseekhim."

Γάρ.Thathegivesareasonandproofofwhathehadbeforeassertedisdeclared in the illative conjunction, "for:" Thismakes the truth hereinmanifest.

Δεῖ.(1.)Hemakesapplicationofhisassertiontoeveryoneconcernedinparticularinawayofduty.'Whoeverhebethathaththisdesigntocome

toGod,andtobeacceptedwithhim,heought,hemustdoso.Thisishisduty,fromwhichnoonelivingshallhaveanexemption.'

Προσερχό·μενοντῷΘεῷ.(2.)Thesubjectspokenofis,"HethatcomethuntoGod."Προσέρχομαιingeneralsignifiesanyaccess,orcomingtoanyperson or thing; nor is it used in a sacred sense anywhere in theNewTestament but only in this epistle, and 1 Pet. 2:4. But the simple verb,ἔρχομαι, is frequently so used. And this coming unto God signifies inparticular an access or approachuntohim in sacredworship. SeeHeb.10:1,withtheexposition.Butingeneral,asinthisplace,andchap.7:25,1Pet. 2:4, it denotes an access of the person into the favour of God,including the particular addresses unto him with his duties. We musttherefore inquirewhat it is thus to come toGod, andwhat is requiredthereunto; that we may understand what it is that the apostle makesbelievingsonecessaryunto,andwherebyheprovesthat"withoutfaithitisimpossibletopleaseGod."And,—

[1.] There is required thereunto a previous sense of a wanting, lostconditioninourselves,byadistancefromGod.Nomandesignstocometo God but it is for relief, satisfaction, and rest. It must be out of anapprehension that he is yet at such a distance from God as not to becapable of relief or rest from him; and that in this distance he is in aconditionindigentandmiserable;asalsothatthereisreliefandrestforhim inGod.Without theseapprehensionsnomanwilleverengage inadesign to comeuntoGod,ashavingno reason for itnorend in it.Andthiscanbewroughtinnonesincerelybutbyfaith.Allotherpowersandfacultiesinthesoulsofmen,withoutfaith,doinclineanddirectthemtolookforrestandsatisfactioninthemselves.Thiswasthehighestnotionof those philosophers who raised human wisdom into an admiration,namely, the Stoics, "That every one was to seek for all rest andsatisfactioninhimself,andinnothingelse;"andsotheycameat lengthexpresslytomakeeverymanagodtohimself.Faithaloneisthegraciouspowerwhichtakesusofffromallconfidenceinourselves,anddirectsusto look forall inanother; that is, inGodhimself.Andtherefore itmustseethatinGodwhichissuitedtogivereliefinthiscondition.Andthisiscontainedintheobjectofitashereproposed,asweshallsee.

[2.] There must antecedently hereunto be some encouragement given

untohimthatwillcometoGod,andthatfromGodhimself.Adiscoveryofourwants,indigence,andmisery,makesitnecessarythatweshoulddoso;but itgivesnoencouragementsotodo,for it isaccompaniedwithadiscoveryofourunworthinesssotodo,andbeacceptedindoingit.Norcananyencouragementbetakenfromtheconsiderationof thebeingofGod,andhisgloriousexcellenciesabsolutely;noristhatanywhereintheScripture absolutely and in the first place proposed for ourencouragement. This, therefore, can be nothing but his free, graciouspromisetoreceivethemthatcomeuntohiminaduemanner;thatis,byChrist, as the whole Scripture testifieth. For what some pretendconcerning coming unto God by encouragements taken from generalnotionsofhisnature,andhisworksofcreationandprovidence,withoutany promise, is an empty speculation; nor can they give any singleinstanceofanyonepersonthatevercametoGod,andfoundacceptancewithhim,withouttheencouragementofdivinerevelation,whichhathinitthenatureofapromise.Faith,therefore,isnecessaryuntothiscomingto God, because thereby alone we receive, lay hold of, embrace thepromises, and aremade partakers of them;which the apostle not onlyexpresslyaffirmeth,butmakesithisdesigntoproveinagreatpartofthechapter, as we shall see. There is nothing, therefore, more fond, moreforeigntotheapostle'sintention,thanwhatishereignorantlyandweaklybysomepretended;namely,thatfaithhereisnothingbutan"assentuntothe truth of the being of God, and his distribution of rewards andpunishments,"withoutanyrespectuntothepromise,thatis,untoChristandhismediation,aswillyetfurtherappear.Wherefore,—

[3.] To come to God, is to have an access into his favour,—to "pleaseGod,"asdidEnoch;sotocomeastobeacceptedwithhim.TheremaybeacomingtoGodwithourdutiesandservices,asdidCain,whenwearenot accepted;but the apostle treats in thisplaceonlyof anaccesswithacceptanceintohisgraceandfavour,asismanifestfromhisinstance,hisdesign,andargument.

Πιστεῦσαι. (3.) For those that have this design, it is their duty to"believe."Thisistheonlywayandmeansofattainingthatend.Whencebelieving itself is often called coming toGod, or coming to Christ, Isa.55:1,3;John6:37,44,7:37.Anditisbyfaithalonethatwehaveanaccess

intothisgrace,Rom.5:2;thatis,wherebywethuscometoGod.

(4.)Theobjectof this faith,orwhat in this caseweought tobelieve, istwofold:[1.]ThebeingofGod;"Believethatheis."[2.]Hisoffice;inthat"heistherewarderofthemthatdiligentlyseekhim."

TheSyriactranslationseemstomakebutoneentireobjectoffaithinthewords,namely, thatGod isarewarder, referringboththeverbἔστιandγίνεταιuntoμισθαποδότης:asif itweresaid,"mustbelievethatGodis,andwillbe, therewarderof themthatdiligentlyseekhim,"—namely, inthisworldandhereafteralso.But I shall follow theusualdistinctionofthewords.

Ὅτι ἐστί. [1.] The first thing to be believed is, that "God is." Theexpressionseemstobeimperfect,andsomethingmoreisintendedthanthe divine being absolutely, as, his God. The schoolmen, and sundryexpositors on the place, as Catharinus, Salmeron, Tena, etc., disputeearnestly how the being of God,which is the object of natural science,seeing itmay be known by the light of reason, can be proposed as theobject of faith, which respects only things unseen, inevident,supernatural, made known by revelation only. And many distinctionstheyapplyuntothesolutionofthisdifficulty.Formypart,Inowaydoubtbut the same thing or verity may on diverse respects be the object ofreasonandfaithalso.Soisitwhenthatwhichisconsistentwithreason,and in general discoverable by it, as the creation of theworld, ismoredistinctly and clearly proposed unto faith by divine revelation; whichdothnotdestroytheformerassentonprinciplesofreason,butconfirmsthemind in the persuasion of the same truth by a new evidence givenuntoit.Buttheapostlespeaksnothereofanysuchassentuntothetruthof the being and existence ofGod asmay be attained by reason or thelightofnature;butthatwhichisthepureobjectoffaith,whichthelightofreasoncannowayreachunto.Forthathetreatsofsuchthingsonly,isevident from thedescriptionwhichhepremisethof thenatureof faith,namely, that it is "the evidence of things not seen." And it is such abelievingofthebeingofGodasgivesencouragementtocomeuntohim,thatwewhoaresinnersmayfindfavourandacceptancewithhim.AndthatapprehensionwhichmenmayhaveofthebeingofGodbythelightofnature,yea,andofhisbeinga rewarder,Cainhad,aswehaveshowed;

and yet he had no share in that faith which the apostle here requires.Wherefore it is evident, from the context, the circumstances of thesubject-mattertreatedon,andthedesignoftheapostle,thatthebeingorexistenceofGodproposedas theobjectofour faith, tobebelieved inaway of duty, is the divine nature with its glorious properties orperfections, as engaged and acting themselves in a way of giving rest,satisfaction,andblessedness,untothemthatcomeuntohim.

Whenweareobligedtobelievethatheis,itiswhatheproposethwhenhedeclareth himself by that name, I AM, Exod. 3:14; whereby he did notonlysignifyhisexistenceabsolutely,butthathesowas,asthathewouldactually give existence and accomplishment unto all his promises untothechurch.SowhenherevealedhimselfuntoAbrahamby thenameof"AlmightyGod,"Gen.17:1,hewasnotobligedtobelieveonlyhis"eternalpowerandGodhead,"whichare intelligiblebythe lightofnature,Rom.1:20, but also that he would be so unto him, in exerting his almightypower on his behalf; whereon he requires of him that he should "walkbeforehimandbeperfect."WhereforethebelievingthatGodis,"IAM,"the"AlmightyGod,"istobelievehimasourGodincovenant,exercisingthe holy properties of his nature, his power, wisdom, goodness, grace,andthelike,inawayofgivingrestandblessednessuntooursouls.ForallthisherequiredAbrahamtobelieve,asthegroundofthecovenantonhispart;whereonherequiresuniversalobediencefromhim.

TosupposethattheapostleintendsbythatfaithwherebywemaycometoGod,andfindacceptancewithhim,nothingbutanassentuntothebeingof God absolutely considered, which is altogether fruitless in thegenerality of mankind, is a vain notion, unsuited unto his design.Wherefore,—

Obs.III.Godhimself,inhisself-sufficiencyandhisall-sufficiency,meetto act towards poor sinners in a way of bounty, is the first motive orencouragement unto, and the last object of faith. See Isa. 50:10; 1 Pet.1:21.

Μισθαποδότης γίνεται. [2.] The second thing which, in order unto thesameendofacceptancewithGod,wearerequiredtobelieve,is,"thatheis,"orwillbe, "a rewarderof themthatdiligentlyseekhim;" that is,he

will act in all things towards them suitablyunto theproposalwhichhemakes of himself unto faith when he says, "I AM," and "I am GodAlmighty,"orthelike.

Twothingsmaybeconsideredinthisobjectoffaith:1st.Theassertionofthetruthitself;"Godisarewarder."2dly.Thelimitationoftheexerciseofthatpropertyasuntoitsobject;unto"themthatdiligentlyseekhim."Andthislimitationwhollyexcludesthegeneralnotion,ofbelievinginrewardsand punishments from God, present and future, from being hereintended; for it is confined only unto the goodness and bounty of Godtowardsbelievers,—"those that seekhim."Hisdealingwith them isnotexactlyaccordinguntodistributive justicewithrespectuntothemselves,butinawayofmercy,grace,andbounty.For"therewardisofgrace,andnotofworks."

1st.Thatwhichthesewordsoftheapostlehaverespectunto,andwhichisthegroundofthefaithhererequired,iscontainedintherevelationthatGodmadeofhimselfuntoAbraham,Gen. 15:1, "Fearnot,Abram; Iamthy shield, and thy exceeding great reward."God is so a rewarderuntothem that seekhim, as that he himself is their reward;which eternallyexcludes all thoughts ofmerit in them that are so rewarded.Who canmerit God to be his reward? Rewarding in God, especially where hehimselfisthereward,isanactofinfinitegraceandbounty.Andthisgivesus full directionunto the object of faith here intended, namely,God inChrist,asrevealedinthepromiseofhim,givinghimselfuntobelieversasareward(tobetheirGod),inawayofinfinitegoodnessandbounty.Theproposal hereof is that alonewhich gives encouragement to come untohim,whichtheapostledesignstodeclare.

Τοῖςἐκζητοῦσιναὐτόν.2dly.This furtherappearsfromthe limitationoftheobject,orofthoseuntowhomheisthusarewarder;namely,suchas"diligentlyseekhim."Ζητεῖν,to"seek"theLord,isusedingeneralforanyinquiryafterhim, fromthe lightofnatureorotherwise,Acts17:27.Butἐκζητεῖν,thewordhereusedbytheapostle,arguesapeculiarmannerofseeking, whence we render it "diligently seek him." But this duty ofseekingGodissofrequentlyenjoinedintheScripture,andsodeclaredtoconsist in faithacting itself inprayer,patience, anddiligentattendanceunto the ways of God's manifestation of himself in his ordinances of

worship, that I shall not here insist upon it.Only I shall observe somethingsthatarenecessaryuntotheinterpretationoftheplace.

(1st.) To seekGod, is to do so according to some rule, guiding us bothwhatwaywearetogo,andwhatwearetoexpectwithhimandfromhim.Thosethatsoughthimwithoutsucharule,astheapostletellsthem,didbutstriveεἰψηλαφήσειαν,to"feelafterhim,"asmenfeelafterathinginthedark,whentheyknowneitherwhat it isnorhowtocomeat it,Acts17:27.

(2dly.)This ruleneither is,nor everwas,nor canbe, anyotherbut therule of God's covenant with us, and the revelation made of himselftherein. In the state of original righteousness,man was bound to seekGod(forthisiseternallyindispensabletoallcreatures,untilwecometothefullfruitionofhim)accordingtothetenorofthecovenantofworks.HisseekingofGodconsistedinthefaithandworksofobediencerequiredinthatcovenant.AndthereisnownowaytoseekGodbutaccordingtotherevelationthathehathmadeofhimselfinthecovenantofgrace,andthetermsofobediencerequiredtherein.AllotherseekingofGodisvain,andnotprescribeduntousinawayofduty.Allthosewhodoattemptitdo "wax vain in their imaginations, and their foolish hearts aredarkened."When once we have the knowledge of this rule, when Godhathrevealedhiscovenantuntous,andtheconfirmationofit inChrist,all thingsareplainandclear,bothhowwemay findGod,andwhatweshallfindinhim.

(3dly.)ThisseekingofGodisprogressive,andhathvariousdegrees.Forthere is, [1st.] Antecedent unto it, God's finding of us in a way ofsovereigngraceandmercy.So"heisfoundofthemthatsoughthimnot,"Isa.65:1.And ifhehadnot so soughtus,we shouldneverhave soughtafterhim;for"hereinislove,notthatwelovedGod,butthathelovedus"first. [2dly.] In itself, it takes inour first conversionuntoGod.To seekGod,istoseekhisgraceandfavourinChristJesus,toseekhiskingdomand righteousness, to turn and adhere unto him in faith and loveunfeigned. [3dly.] A diligent attendance unto all the ways of duty andobedience which he hath prescribed unto us. "Hearken to me, ye thatfollow after righteousness, ye that seek the LORD," Isa. 51:1. [4thly.]Apatient waiting for the accomplishment of the promises, which the

apostlesocelebratesinAbraham.Wherefore,—

(4thly.)Thisdiligent seekingofGod, in themuntowhomGodwillbearewarderinawayofgoodnessandbounty,isanaccessuntohimbyfaith,initialandprogressive,accordingtothetenorofthecovenantofgraceinChrist Jesus, thatwemay find favour and acceptancewithhim. SodidAbelseekGod,whenheofferedabloodysacrifice, in faithof the futurepropitiationbytheSeedofthewoman.SodidEnochseekGod,whenhewalked before him in covenant-obedience. Neither will God be such arewarder as ishere intended,hewillnot givehimself as a rewarduntoanybutthosethatseekhimafterthisway.

Obs.IV.ThosewhoseekGodonlyaccordingtothelightofnature,dobutfeel afterhim in thedark, and they shallnever findhimasa rewarder,namely, such as is here described, though they may have pregnantnotionsofhisjustice,andofrewardsandpunishmentsaccordinguntoit.

Obs.V.Thosewho seekhimaccording to the lawofworks, andby thebestoftheirobediencethereunto,shallneverfindhimasarewarder,norattainthatwhichtheyseekafter;astheapostleexpresslydeclares,Rom.9:31,32.

I have insisted the longer on the exposition of this verse, both on theaccountoftheimportanttruthscontainedinit,asalsobecausesomeoflatehaveendeavoured towrest this text,as theydootherscriptures,asthough it should teach that no other faith was required unto thejustificationofthemofoldbutonlyanassentuntothebeingofGod,andhis wisdom, righteousness, and power, in governing the world withrewardsandpunishments;sotoexcludeallconsiderationofthepromiseof the Lord Christ and his mediation from their faith. So is the placeexpounded by Crellius, and Grotius who followeth him, with hisadmirers, and others that borrow falsehoods from them. But as thatassentissupposedandincludedherein,asnecessaryuntoallreligion,sothat it iswhat,andall that ishereproposedandrequired, is consistentneither with the scope of the place, the design of the apostle, nor anyexpressioninthetextrightlyunderstood.Observe,—

Obs.VI.Itisthemostproperactoffaith,tocomeandcleaveuntoGodas

arewarderinthewayofgraceandbounty,asproposinghimselfforourreward.

Obs.VII.ThatfaithisvainwhichdothnotputmenonadiligentinquiryafterGod.

Obs. VIII. The whole issue of our finding of God when we seek him,dependsonthewayandrulewhichwetakeanduseinoursodoing.

Hebrews11:7

Noah is the third person mentioned in the Scripture, unto whomtestimonywasgiveninparticularthat"hewasrighteous;"andthereforetheapostleproducethhiminthethirdplace,asaninstanceofthepowerand efficacy of faith, declaring alsowherein his faith wrought andwaseffectual.

Ver. 7.—Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων,εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὑτοῦ· διʼ ἧςκατέκρινε τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετοκληρονόμος.

Χρηματισθείς.Vulg.Lat.,"responsoaccepto;"Rhem.,"havingreceivedananswer." Hence sundry expositors, who adhere unto that translation,inquirehowNoahmaybesaidtohaveananswerfromGod,whereasnomentionismadeofanyinquiryofhisinthismatter.Somesay,thatAdamhadforetoldthattheworldshouldbetwicedestroyed,oncebywater,andagain by fire.HereonNoah inquired of God to knowwhen the first ofthem should fall out, and received this answer, that it was nowapproaching.Somesay,that"toanswer,"inScripture,isofttimesusedfor"tobeginaspeechuntoanother,"whentherewasnothingspokenbefore;whereof they give instances. Imention these things only to showwhatneedlesspainsmenputthemselvesunto,outofaprejudicateadherenceunto what may deceive them, as they do here, by following a falsetranslation; for in the original word there is nothing that intimates ananswer upon an inquiry. But the truth is, the translation hath not somuchdeceivedthemastheyhavedeceivedthemselves.For"responsum"

inLatinisa"divineoracle,"andsousedinallgoodauthors."Responsadeorum," "responsa Aruspicum," are oracular directions; and so is"responsum" absolutely. Syr., המע ללמתא דכ , "when he wasspokento,""whentherewasawordwithhim.""Divinitusadmonitus,"aswesayproperly,"warnedofGod."

Περὶτῶνμηδέπωβλεπομένων.Syr.,"ofthosethingswhicharenotseen;"omittingμηδέπω,"nondum;""nondumadhuc,"asallothertranslations.Arab., "when it was revealed toNoah about thingswhich yet were notseen."

Εὐλαβηθείς, "veritus," "reveritus," "metuens," "timuit," "venerabundus;""fearing,"hefeared,"movedwithfear,"areverentialfear.

Κατεσκεύασε,"apparavit,"he"prepared;"Vulg.Lat.,"aptavit,"he"fitted"bypreparingandmakingofit;Syr., דבע ,"fecit,""condidit;"he"made"or"built"anark.

Εἰς σωτηρίαν τοῦ οἴκου αὑτοῦ. Syr., התיב ינבד איחל , "unto the lives"(thatis,thesavingofthelives)"ofthesonsofhishouse"orfamily.

Ver. 7.—By faithNoah, beingwarned ofGod of things not as yet seen,movedwithfear,preparedanarktothesavingofhishouse;bythewhichhecondemnedtheworld,andbecameheiroftherighteousnesswhichisbyfaith.

Chrysostom well commends this instance of the apostle, in that it notonly gives a demonstration of the efficacy of faith on the one hand, inNoah,butalsoof theeffectandconsequentofunbeliefon theother, inthe whole world besides. Hence the application of this example wasexceedinglyseasonableandproperunto theseHebrews,whostoodnowon their trial ofwhat theywould follow and abideby.Here theymightsee,asinaglass,whatwouldbetheeffectoftheoneandtheother.

Thereis inthewords,1.Thepersonspokenofor instancedin;whichisNoah.2.Whatisaffirmedofhim;thathewas"warnedofGodofthingsnot yet seen." 3. The effect hereof by faith: (1.) Internal, in himself; hewas"movedwith fear:" (2.)External, inobedience;he"builtanark."4.

Theconsequentofhissodoing:(1.)Thesavingofhisownfamily;(2.)Thecondemnation of the world; (3.) His own becoming an "heir of therighteousnesswhichisbyfaith."

1.Thepersonspokenof isNoah,concerningwhomsomethingsmaybeobservedthatrelateuntothesenseoftheplace.

(1.)BeingdesignedofGoduntothegreatworkwhichhewastobecalledunto, to live and act at that time and that season wherein God woulddestroy the world for sin, he had his name given him by a spirit ofprophecy.Hisfather,Lamech,calledhim חנ ;whereofhegavethisreason,

ונמחני הז ,—"Thisshallcomfortusconcerningourworkandtoilofourhands,because of the ground which the LORD hath cursed," Gen. 5:29. Heforesawthatbyhim,andinhisdays,reliefwouldcomefromtheeffectsofthe curse: which there did, [1.] In the just destruction of the wickedworld, whereon the earth for a while had rest from its bondage underwhichitgroaned,Rom.8;[2.]InthatinhimthepromiseoftheblessedSeed shouldbepreserved,whenceall rest and comfortdoproceed.Buteitherthenameof חנ isnotderivedfrom חונ ,"torest,"or"causetorest,"but from םחנ , "to comfort," mem being rejected in the framing of thename;or else there isnot in thewordsofLamech, ונמחני הז , "This sameshall comfort us," a respect unto the etymology of the word, but anexpressionofthethingsignified.

(2.)Asuntohisstateandconditionantecedentuntowhatisheredeclaredofhim,twothingsareaffirmed:[1.]Thathe"foundgraceintheeyesoftheLORD,"Gen.6:8. [2.]Thathewas "just,perfect inhisgenerations,andwalkedwithGod,"verse9.HewasacceptedwithGod,justified,andwalkedinacceptableobedience,beforehewasthusdivinelywarned,withwhat followed thereon.Wherefore these things did not belong unto hisfirst believing, but unto the exercise of that faith which he had beforereceived. Nor was he then first made an "heir of righteousness," butdeclaredsotobe,asAbrahamwasjustifiedwhenheofferedIsaachisson.

(3.) His employment in the world was, that he was "a preacher ofrighteousness,"2Pet.2:5;—thatis,oftherighteousnessofGodbyfaith;and of righteousness by repentance and obedience among men. Andthereisnodoubtbutthatbefore,andwhilsthewasbuildingtheark,he

was urgent withmankind to call them to repentance, by declaring thepromisesandthreateningsofGod.Andinablessedstatehewas,tobeapreacher of righteousness unto others, and an heir of righteousness inhimself.

(4.)Heissaidtobeὄγδοος,2Pet.2:5,"theeighthperson."ButwhereasEnochwas "the seventh fromAdam," andhe the third fromEnoch, hecouldnotbetheeighth,butwasthetenthonthelineofgenealogyfromAdam.Heisthereforecalledtheeighth,becausehewastheheadoftheeight thatwere saved, theother sevendependingonhim,andsavedbyhim; unless we shall suppose him to be called the eighth preacher ofrighteousness,—thatis,fromEnosh,whentheseparationwasfirstmadebetweenthewickedandthegodly,andwickednessincreasing,thosewhofearedGodbeganpubliclytopreachrepentance,Gen.4:26.

Χρηματισθείς.2.Thatwhichisaffirmedofhimis,thathewas"warnedofGod of things not as yet seen." Χρηματίζω, is "to give an answer withauthority," by kings or magistrates unto ambassadors or orators. It isnotedbyPlutarch,thatitwasonecauseoftheconspiracyagainstCaesar,thathemiscarriedherein:Προσιόντωνδὲὑπάτωνκαὶστρατηγῶν,ἅμαδὲκαὶ τῆς βουλῆς ἑπομένης, οὔχ ὑπεξαναστὰς, ἀλλʼ ὥσπερ ἰδιώταιςχρηματίζωνἀπεκρίνατο·—"Theconsuls,withthepraetorsandthewholesenatefollowingthem,comingtohim,hearosenot,butspakeasuntoacompanyofprivatemen."AndχρηματίζομαιisusedintheScriptureinacommon sense, to be "called" or named, Acts 11:26; Rom. 7:3. But itsmorefrequentuseisforadivinewarning,Matt.2:12,22;Luke2:26;Acts10:22;Heb.8:5.Andχρηματισμόςisadivineoracle,Rom.11:4.Anditisused to express any kind of divine revelation; as by inspiration of theHolyGhost,Luke2:26;bytheministryofangels,Acts10:22;bydreams,Matt.2:12,22;byanimmediatevoiceofGod,Rom.11:4.

And thiswarningofGodwasnootherbut thatwhich is recordedGen.6:13–16. And there were two parts of it, the first minatory, or adeclarationof thepurposeofGod todestroy thewholeworld, verse 13.The second is directory, of what he required of him inmaking an ark,verses 14–16. Accordingly, as we shall see, it had a twofold effect onNoah; the first, of fear in himself from the threatening; the other ofobedience, inbuilding thearkaccording todirection.Bothpartsof this

divinewarningwereof"thingsnotyetseen."

Περὶ τῶν μηδέπωβλεπομένων. Things of this sort, namely, "things notseen,"hehadbeforedeclaredtobetheproperobjectoffaith,verse1.Butthethingshereintendedwerenotintheirownnatureinvisible;theyweresufficiently seen when they did exist. Μηδέπω. Therefore the apostlesaith, they were "not yet seen;" namely, the flood, and the saving ofhimself in an ark. These were not seen when Noah was warned aboutthem,norinahundredyearsafter.Theywereseenneitherinthemselvesnor in their causes. For although in themorally procuring cause of theflood,namely,thewickednessoftheworld,itwaspresent,yettherewasnothing then to be seen or learned of its destruction by a flood: andefficientcauseithadnone,buttheinvisiblepowerofGod.WhereforeitwasapureactoffaithinNoah,tobelievethatwhichhehadnoevidencefor, but by divine revelation; especially considering that the thing itselfrevealedwasinitselfstrange,direful,anduntohumanreasoneverywayincredible.Andwemayobserve,—

Obs.I.Itisahighcommendationtofaith,tobelievethings,onthewordofGod,thatinthemselvesandallsecondcausesareinvisible,andseemimpossible,Rom.4:17–21.

Obs.II.Noobstaclecanstandinthewayoffaith,whenitfixethitselfonthealmightypowerofGod,andhisinfiniteveracity,Rom.11:23;Tit.1:2.

Obs.III.Itisagreatencouragementandstrengtheninguntofaith,whenthethingswhichitbelievesaspromisedorthreatenedaresuitableuntothepropertiesofthedivinenature,hisrighteousness,holiness,goodness,andthelike,suchasitbecomethGodtodo.Suchwasthedestructionoftheworld,whenitwasfilledwithwickednessandviolence.

Obs. IV. We have here a pledge of the certain accomplishment of alldivine threateningsagainstungodly sinnersandenemiesof the church,thoughthetimeofitmaybeyetfardistant,andthemeansofitinevident.Untothisendisthisexamplemadeuseof,2Pet.2:5.

3.OfthiswarningofGodgivenuntoNoah,—

Πίστει.(1.)Thefirsteffect,asweobserved,respectedthefirstpartofthewarning, whichwas a threatening of total destruction.Hewas "movedwithfear."Andherefaithinitsefficacybeginstotakeplace.Foralthoughhe may be said to be warned of God through faith, inasmuch as hebecame accepted with God by faith, whereon he received the especialfavourofthisdivinewarning;yethererespectseemstobehaduntotheeffectwhichithadinNoah,withtheconsequentsthereof."Byfaithhe…wasmovedwith fear."Hisbelieving thewordofGodhad this effectonhim.

Εὐλαβηθείς.Ofthemeaningoftheword,seetheexpositiononchap.5:7.A reverential fear it is of God's threatenings, and not an anxious,solicitous fear of the evil threatened. In the warning given him, heconsidered the greatness, the holiness, and the power ofGod,with thevengeance becoming those holy properties of his nature, which hethreatened to bring on the world. Seeing God by faith under thisrepresentation of him, hewas filledwith a reverential fear of him. SeeHab.3:16;Ps.119:120;Mal.2:5.

Neitheristhisfearthateffectwhereinhisfaithdidultimatelyacquiesce,but he used it only as a means unto the further end of obedience inbuildingtheark;andthereforewerenderit,"movedwithfear."Thisfear,whicharosefromfaith,wasusedbythesamefaithtoexciteandstirhimupuntohisduty.AndthereforethisreverentialfearofGodisfrequentlyintheScriptureusedforthewholeworshipofGod,andalltheobediencerequiredofus;becauseitisacontinualmotiveuntoit,andameansofadueperformanceofit.Sothen,—

Obs. V. A reverential fear of God, as threatening vengeance untoimpenitentsinners,isafruitofsavingfaith,andacceptableuntoGod.Seetheexpositiononchap.4:1.

Obs.VI.ItisonethingtofearGodasthreatening,withaholyreverence;another to be afraid of the evil threatened, merely as it is penal anddestructive,whichtheworstofmencannotavoid.

Obs. VII. Faith produceth various effects in the minds of believers,accordingtothevarietyofobjectsthatit isfixedon;sometimesjoyand

confidence,sometimesfearandreverence.

Obs.VIII.Thenisfearafruitoffaith,whenitengagethusuntodiligenceinourduty;asitdidhereinNoah:"beingmovedbyfear,hepreparedanark."

(2.)Thiswasthesecondeffectofhisfaith,withrespectuntothesecondpartofthedivinewarning,"Maketheeanark,"Gen.6:14.Godsaiduntohim, "Make thee an ark;" and in compliance with that command anddirection,itisheresaidthathe"preparedanark."

Κατεσκεύασε. The word here used is variously rendered, as we haveshowed.Our translation, by "prepared," is proper; for it compriseth allthatNoahdid,fromthefirstprovisionuntothelastfinishingofit.Allthepreparation of materials, all their disposition into a fabric by divinedirection,andthefinishingofthemintheirorder,arecomprisedinthisword.Andwemayobserveaboutit,—

Κιβωτόν. [1.] That the preparing, building, and finishing of this vessel,meet to swim in the water,—which, from the Hebrew הבח , the Greeksrenderedκιβωτός, theLatinsarca, andwe from them,an "ark,"—wasathing new in the earth, great, requiring labour and expense in a longcontinuanceoftime;asissupposed,anhundredandtwentyyears.Andastrangethingnodoubtitwasintheworld,toseeamanwithsogreatanendeavourbuildashipwheretherewasnowaternearhim.

[2.] During the preparation of this ark he continued to preachrighteousness and repentance unto the inhabitants of the world; norcould itbeavoided,but thathemust, inwhathedid, let themknow inwhatwaytheyshouldbedestroyediftheydidnotrepent.

[3.] In this state of things, the Scripture observeth three thingsconcerning the inhabitants of the old world: 1st. That they weredisobedient;theydidnotrepent,theydidnotreturnuntoGoduponhispreaching,andthestrivingoftheSpiritofChristwiththemtherein,1Pet.3:19,20.Forwhichcause theywerenotonly temporallydestroyed,butshutupintheeverlastingprison.2dly.Thattheyweresecure,nothavingthe least thought, fear, or expectation of the destruction which he

denouncedapproachingtothem,beingnotmovedwithhisthreateningsto the lasthour:Matt. 24:38,39, "Theyknewnotuntil the flood came,and took them all away." 3dly. That they were scoffers, as is plainlyintimated, 2 Pet. 3:3–6. They scorned and derided Noah, both in hispreachingandhisbuilding.

Andwemayhencefurtherobserve,—

Obs.IX.ThatallthesethingstenduntothecommendationofthefaithofNoah.Neitherthedifficulty,northelengthoftheworkitself,norhiswantofsuccessinpreaching,asuntotheirrepentanceandconversiontoGod,nor the contempt and scorn which were cast upon him by the wholeworld,didweakenordiscouragehimintheleastfromgoingonwiththeworkanddutywhereuntohewasdivinelycalled.AgreatprecedentandexampleitwasuntoallwhomaybecalledtobeartestimonyforGodintimesofdifficultyandopposition.

Obs. X. We have here an eminent figure of the state of impenitentsinners,andGod'sdealingwiththem,inallages:(1.)Whentheirsinsarecoming to the height, he gives them a peculiar time and space forrepentance,with sufficient evidence that it is a season granted for thatend. (2.) During this space the long-suffering of God waits for theirconversion;andhemakes itknownthat itdothso. (3.)Heallowsthemthe outward means of conversion, as he did to the old world in thepreaching of Noah. (4.) He warns them in particular of the judgmentsthat are approaching them,which they cannot escape; ashedidby thebuilding of the ark. And such are the dealings of God with impenitentsinners insomemeasureandproportion inallages.They,on theotherside,insuchaseason,(1.)Continuedisobedientunderthemosteffectualmeansofconversion.Nomeansshallbeeffectualuntothatend,Isa.6:9–12. And when the preaching of righteousness loseth its efficacy in theconversionofsinners,itisatokenofapproachingdesolations.(2.)Theyaresecureasuntoanyfear,orexpectationofjudgments;andshallbesountil theyareoverwhelmed in them,Rev. 18:7,8. (3.)Therearealwaysamongst them scoffers, that deride all that aremoved with fear at thethreatenings of God, and behave themselves accordingly; which is anexactportraitureofthepresentconditionoftheworld.

4.OfthisfaithofNoah,andthefruitsofitinfearandobedience,—

Εἰςσωτηρίαντοῦοἴκουαὐτοῦ.(1.)Theimmediateeffectwasthesavingofhisfamily.Hedidit"tothesavingofhishousehold;"thatis,hehimself,hiswife,histhreesons,andtheirwives,—thatis,suchasontheforesightof the flood theyhad espoused, for probably they camenot together inconjugaldutiesuntilaftertheflood,fortheyhadnochilduntilthen,Gen.10:1,andeightpersonsonlyweretobesaved.

This family, God in sovereign grace and mercy would preserve anddeliver, principally to continue the conveyance of the promised Seed,whichwas to be produced fromAdam, Luke 3:38, andwas not, in theimmutablecounselofGod, liable toan intercision;which itwouldhavebeenifGodhaddestroyedallmankind,andcreatedanewraceofthemupon the earth: and in the next place, for the continuation andpropagation of a church, to be brought unto God by virtue of thatpromise.

And in thissavingof the familyofNoahbytheark,wehavea figureofGod's saving and preserving a remnant in all ages, when desolatingjudgments have destroyed apostatized churches and nations. So theapostlePeterdeclareswithrespectuntothevengeanceandoverwhelmingdestructionthatwascomingontheapostatizedchurchoftheJews:1Pet.3:20,21,"Theark,whereinfew,thatiseightsouls,weresavedbywater.Thelikefigurewhereuntoevenbaptismdothalsonowsaveus."

Idenynotbutthatthereisagreatallusioningeneralbetweensalvationby thearkand thatbybaptism, inasmuchas theonedidrepresentandthe other doth exhibit Christ himself. But the apostle hath a particulardesign inthiscomparison.For judgmentbyauniversaldestructionwasthencomingonthewholechurchandpeopleoftheJews,butGodwouldsave a few by baptism,—that is, their initiation into gospel faith andrepentance,wherebytheywereseparatedfromtheperishinginfidels,andwerereallyandactuallydeliveredfromthedestructionthatbefellthem;asNoahandhisfamilywereintheark.Sothen,—

Obs. XI. The visible, professing church shall never fall into such anapostasy, nor be so totally destroyed, but that God will preserve a

remnant, foraseedtofuturegenerations,Isa.6:11–13;Rom.9:27;Rev.18:4.

Διʼἧς.(2.)Lastly,ThereisadoubleconsequentofthisfaithofNoahandhisobediencetherein; [1.]Withrespectuntotheworld,"hecondemnedit;"[2.]Withrespectuntohimself,he"becameheiroftherighteousnesswhich is by faith." Both these are ascribed unto Noah. And the waywherebyhedidthemisexpressedinthesewords,"Bythewhich."Thatis,saysome,"bywhichark;"others,"bywhichfaith;"fortherelativeagreeswith either of these antecedents. I shall not contend about it. Themeaningis,bythewhichfaith,actingandevidencingitselfinthebuildingoftheark,thesethingswerewrought.

Κατέκρινεντὸνκόσμον.[1.]He"condemnedtheworld."Notasthejudgeof it,properlyandauthoritatively;butasanadvocateandawitness,bypleaandtestimony.Hecondemneditbyhisdoctrine,byhisobedience,byhisexample,byhisfaithinthemall.Hedidso,1st.InthathejustifiedGod.Godhadhadalongcontestwiththeworld,—"hisSpiritstrovewiththem;"andnowintheissue,aftermuchpatienceandforbearance,hewascoming todestroy them.Herein "Godwouldbe justified inhis sayings,andovercomewhenhewasjudged,"astheapostlespeaks,Rom.3:4.ThiswasdonebyNoah:heclearedandjustifiedGodinhisthreateningsandtheexecutionof them;and thereincondemned theworldasguilty, andjustlydeservingthepunishmentinflictedonit.2dly.Hecondemnedtheworld by casting aweighty aggravation on its guilt, in that he believedand obeyed when they refused so to do. It was not any thing evil,grievous, or impossible, that was required of them, but what he gavethemanexampleof inhimself;whichgreatlyaggravatedtheirsin.Soisthe expression used, Matt. 12:41, "The men of Nineveh shall rise injudgment with this generation, and shall condemn it: because theyrepentedatthepreachingofJonas;and,behold,agreaterthanJonasishere."Their examplebeingnot followed,didaggravate theguilt of thatgeneration.3dly.Hecondemnedtheworld,by leaving itutterlywithoutexcuse. He that takes away the principal plea that a guilty person canmake inhisowndefence,may justlybe said to condemnhim.And thisNoahdidtowardstheoldworld.Heleftthemnopretencethattheyhadnotbeenwarnedof their sinandapproaching ruin; soas that theyhad

nothingtopleadforthemselveswhytheexecutionofjudgmentshouldberespitedforonemoment.4thly.Hecondemnedtheworld,byapprovingofthevengeancethatbefellthem,thoughverysevere.Soshallthesaintsjudgeandcondemnfallenangelsatthelastday,1Cor.6:3.Andwemayobserve,that—

Obs.XII.ThosewhomGodcallethunto,fittethfor,andemployethinanywork, are therein συνεργοὶ Θεοῦ, "co-workers with God," 1 Cor. 3:9; 2Cor. 6:1: so as that what God doth himself efficiently, is ascribed untotheminstrumentally,asworkingwithhim,andforhim.Sothepreachersof theworddosavemen,1Tim.4:16;andsoare theysaid tocondemnthem.

Obs. XIII. Let those that are employed in the declaration of God'spromisesandthreateningstakeheeduntothemselves,toanswerthewillof himbywhom they are employed,whosework it iswherein they areengaged.

Obs.XIV.Itoughttobeamotiveuntodiligenceinexemplaryobedience,that therein we bear testimony for God against the impenitent world,whichhewilljudgeandpunish.

Τῆς κατὰ πίστιν δικαιοσύνης. [2.] The last thing in the words, or thesecondconsequentofhisfaithandobedience,is,thathe"becameheiroftherighteousnesswhichisbyfaith."

Whattherighteousnesshere intendedis, the"righteousnessof faith," issofullydeclaredbytheapostleinallhisotherwritings,andsolaiddowninthecloseoftheforegoingchapter,thattherecanbenoquestionaboutit.Thenatureofthisrighteousness,withthewayofattainingit,IhavesofullymanifestedinmytreatiseofJustification,thatIshallnotatallherespeakto it.Hecalls itelsewhere,sometimes"therighteousnessofGod"absolutely, sometimes "the righteousness of God which is by faith,"sometimes "the gift of righteousness by Christ," sometimes "therighteousnessoffaith,"or"therighteousnesswhichisbyfaith,"asinthisplace.Inallwhichourfree,gratuitousjustificationbytherighteousnessofChrist,imputeduntousbyfaith,orthroughbelieving,isintended.ThisNoahobtainedbyfaith.Forthatinthisfaithofthepatriarchsnorespect

was had unto Christ and his righteousness, is such a putid figment, sodestructiveofthefirstpromiseandalltruefaithinthechurchofold,soinconsistentwith and contrary to the design of the apostle, and utterlydestroyingthewholeforceofhisargument,asweshallshowafterwardsthatitdeservesnoconsideration.

Grotiusandhisfollowersay,"ThatNoah,asarewardofhisfaith,wasleftpossessor of the whole earth, as an inheritance unto him and hischildren;" which is a wild exposition of being an "heir of therighteousnessoffaith,"andneedsnoconfutation.

Ἐγένετοκληρονόμος.Thewaywherebyheobtainedthisrighteousnessis,thathewasmadethe"heir"ofit.Somesay'heissocalledandsaidtobebecause this righteousness utterly failing in the old world before theflood, itwas left inNoahashis rightand inheritance,whichhe carriedalongwithhimintothenewworldaftertheflood.Righteousnessdidnotutterlyperish;Noahhadatitleuntoit,andcontinuedinthepossessionofit.'

But there is somewhat more in this expression. The way whereby wecome to be made partakers of this righteousness, is by gratuitousadoption. This is by faith, John 1:12.Whatever we receive upon or byvirtueofouradoptionbelongsuntoourinheritance;thereofweareheirs.See Rom. 8:15–17. So in justification, forgiveness of sin and theinheritance go together, Acts 26:18. And this inheritance is by thepromise, not by the law orworks, Gal. 3:18, 19; Rom. 4:14.WhereforeNoahwasthe"heiroftherighteousnesswhichisbyfaith,"inthatbyfreeadoption,throughfaith,hecametohaveaninterestinandrightuntotherighteousnesswhich is tendered in thepromise,whereby it is conveyeduntousasaninheritance.Andwhereasitissaidthathe"became"so,ifrespectbehaduntohisfaithinbuildingoftheark,themeaningis,thathewasthenevidencedanddeclaredsotobe.AsAbrahamwassaidtobe"justified when he offered Isaac," who was personally justified longbefore;soalsowasNoah,bythetestimonyofGodhimself,beforehewaswarnedtobuildanark.Andwemaylearn,—

Obs. XV. That all right unto spiritual privileges and mercies is bygratuitousadoption.

Obs. XVI. That the righteousness of faith is the best inheritance fortherebywebecome"heirsofGod,andjointheirswithChrist."

Hebrews11:8

The apostle hathnowpassed over the first period of Scripture records,namely, fromthebeginningof theworldunto the flood;and thereinhehath considered the examples of all concerning whom it is testified inparticular that they"pleasedGod,"andwereacceptedwithhimin theirobedience. And two things he proves from themwith respect unto hispresentpurpose:1.ThattheyallpleasedGodandwererighteousbyfaith.2. That their faith was effectual to secure them in that state of divinefavour, by enabling themunto all duties of obedience, notwithstandingthedifficultiesandoppositionswhichtheymetwithal.Herebyhemakesgood his design with respect unto theseHebrews, namely, to convincethemthatiftheydidnotpersevereintheirprofession,itwasbecauseoftheirunbelief,forthattruefaithwouldcertainlycarrythemthroughwithconstancy and perseverance, whatever difficulties they should meetwithal,givingthemencouragementfromwhatitwroughtinothersfromthebeginning.

Henceheproceedsuntothenextperiodoftime,fromtheflood,andtherenovationoftheworldinthefamilyofNoah,untothegivingofthelaw;sotomanifest that ineverystateof thechurchthewayofpleasingGodwasoneandthesame;asalso,thatfaithstillretaineditsefficacyunderallalterations.

Hewho,inthisperiodoftime,isfirsttestifieduntointheScripture,ishewhose example on all accounts wasmost forcible with these Hebrews,whichhehadbeforeatlargeproposeduntothemandinsistedon,chap.6:11–15;theexpositionofwhichplacemaybeconsulted,togivelighttothiscontext.ThisisAbraham;whoseexample,byreasonoftheeminencyof his person, the relation of the Hebrews unto him, from whom they

derivedalltheirprivilegestemporalandspiritual,theefficacyofhisfaith,withthevarioussuccessfulexercisesofit,hedeclaresandurgethatlargefromhenceuntotheendofthe19thverse.

Ver.8—ΠίστεικαλούμενοςἈβραὰμὑπήκουσενἐξελθεῖνεἰςτὸντόπονὃνἤμελλε λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθε μὴ ἐπιστάμενος ποῦἔρχεται.

ΚαλούμενοςἈβραάμ.Vulg.Lat.,"quivocaturAbraham;"Rhem.,"hewhoiscalledAbraham:"whichcannowaybereconcileduntothetext.Thosewhowilladhereuntothat translationdosupposethat thechangeofhisname ishere intimated,when fromAbramhewascalledAbraham:butthat is not "vocatus," but "cognominatus;" not καλούμενος, butπροσαγορευθείς.Andifκαλούμενοςwereeverusedinsuchasense,asitisnot, itshouldhavebeenὅςἐκλήθη,andnotκαλούμενος,withoutanyarticle.Besides,astheapostlehadnoreasontospeakofAbrahaminthatmanner, "he who is called Abraham," as if he were a person but littleknowntothem,sothisinterpretationtakesawaythewholefoundationofthe faith of Abraham, and of all the effects of it, and so of the wholeargumentoftheapostle,whichwashisdivinecall,whichherefersunto.Whereforeallothertranslationsavoidthismistake.Syr., ירקתא דכ ,"whenhewascalled.""Evocatus,""calledforth."

Ὑπήκουσεν ἐξελθεῖν, "obedivit exire," "obeyed to go forth." Syr., "dictaaudiens fuit," "auscultavit ut exiret," "ut abiret," "ut emigraret;""hearkened,""obeyedtogoforth,""towanderaway."Somesupply"Deo"to"auscultavit;"whichmaybebettersuppliedto"called,""calledofGod."

OurEnglish translationmakes a transpositionof thewords: insteadof,"he obeyed to go forth" unto the place, it refers ἐξελθεῖν, "to go forth,"unto καλούμενος, being "called to go out" unto a place; and so refers"obeyed"afterwardsnotonlytothecallofAbraham,butalsountowhathedidincompliancetherewithal.

Ὑπήκουσεν, "auscultavit," "dicto audivit;" a word proper to answerκαλούμενος: "being called," he so "heard" as to yield obedience. So "tohearkenorhear"isfrequentlyusedintheScripture.

Ver.8.—ByfaithAbraham,beingcalled[ofGod],obeyedtogooutintoaplacewhichheshouldafterreceiveforaninheritance;andhewentout,notknowingwhitherhewent.

InAbrahamtherewasafoundationlaidofanewstateofthechurchaftertheflood,moreexcellentthanthatwhichpreceded.Hewasthefirstalsoafter the flood unto whom testimony was given in particular that hepleased God. He was the progenitor of the Hebrews, from whom theyderivedall theirprivileges, inwhosepersontheywere initiated into thecovenant,with a right unto the promises.Hewas also by promise "thefatherofallthatbelieve."AndthereforeitwasthegreatconcernmentofthoseHebrewsthen,andissonowofus,toconsiderarighttheexampleofhisfaithandobedience.

Designingtogivemanyillustriousinstancesofthepowerandefficacyofthe faith of Abraham, the apostle begins with that which was thebeginning and foundation of them all, namely, the call ofGod, andhiscompliancetherewithal.

Andthenature,life,andpoweroffaith,arerepresentedinthreewordsinthis instance:πίστει,καλούμενος,ὑπήκουσε.Itrespects thecallofGod,which it rests upon, and which it is resolved into; and it acts itself inobediencetoallthecommandsofGod.Thisaloneisthatfaithwhichtheapostle celebrates, and whereunto he ascribes the great effect of ourpleasingGod.

Inthewordsoftheversethereisproposeduntous,1.ThefoundationofthefaithandobedienceofAbraham,whichwashiscallofGod.2.Whathewascalledunto,whichwasajourneyorpilgrimage;described,(1.)Bythetermfromwhencehewent,"goout;"and,(2.)Fromthetermwhitherhewent,"untoaplace,"etc.3.Theexerciseofhisfaith,andtheeffectsofit, "he obeyed." 4. The commendation of his faith, from the difficultywherewith his obedience was accompanied, with respect unto what hewascalledunto,"notknowing,"etc.

Καλούμενος.First,Hewas"called;"thatis,ofGod,byanimmediatewordofcommandfromhim.

1. He did it not without a command. He did not leave all his presentsatisfactions, he did not put himself on innumerable hazards for thefuture,merelyofhisownaccord.Hadhenothadadivinecall,therehadbeennoworkforfaith.WherethereisnocallfromGod,therecanbenofaith or trust in God. Where the call is general, as in our ordinaryoccasions, so is our faith in God, resigning all circumstances unto hisdisposal;butthisespecialcallofAbrahamrequiredaspecialfaith.

2. Concerning this call of Abraham, there are many difficulties arisingfrom the record of it, Gen. 12:1–3,with its repetition by Stephen, Acts7:2–4.ForGen. 12, it is reportedasmadeafter thedeathofTerah,hisfather,inHaran,chap.11:31,32;byStephenitisassigneduntohisbeinginMesopotamia,beforeheleftthelandoftheChaldees.Besides,Haran,orCharran,wasinMesopotamia;where,intherelationofStephen,heissaidtodwellafterheleftMesopotamia.Whereforesomesayhewastwicecalled,onceinthelandoftheChaldees,andagaininHaran.Otherssayhis call was but one; but then some say it was at Ur of the Chaldees,before he first went thence with his father; others, at Haran, after hisfather'sdeath.

It will not consist withmy design, nor the nature of an exposition, toinsistatlargeonthesethings.Somefewobservationswillclearthewholedifficulty,sofarasisnecessaryuntoourpurpose;as,—

(1.)Mesopotamiaisingoodauthorssometimestakenlargelyforallthatpart of Asia which is separated from Syria by the river Euphrates,comprehending both Assyria and Chaldea; and sometimes strictly andproperlyforthecountrybetweenthetworiversofEuphratesandTigris,whenceithathitsdenomination.Hence,whenStephenaffirmsthat"theGodofgloryappeareduntoAbrahaminMesopotamia,"hetakesitinthelargestsense,comprehendingChaldea,whereinUrwas,asisplain,verses2, 4. And Abraham coming thence unto Haran, came into a city ofMesopotamia properly so called, and that near to Euphrates, which hewastopassoverintoSyria.

(2.)ByassigningtheappearanceofGoduntoAbrahambeforeheleftthelandoftheChaldees,Stephendirectlyaffirmshiscalltohavebeenwhilsthewasthere,beforehedepartedwithhisfatherandcametoHaran.And

this is evident from the story inMoses,when it is said that he andhisfather "went forth from Ur of the Chaldees, to go into the land ofCanaan,"Gen. 11:31; for theycouldhavenodesign to leave theirnativecountry,withalltheirpossessionsandrelations,togointosoremoteandunknownacountry,withoutsomeespecialcallanddirectionfromGod.

(3.) Wherefore those words of Moses, םרבא־לא הוהי רמאיו , Gen. 12:1,are well rendered by our translators, "Now the LORD had said untoAbram;"thatis,hehadsowhilsthewasinUroftheChaldees,beforeheandhisfatherdepartedthencetogointothelandofCanaan,chap.11:31.AndbecausethiscallhadnorespectuntoTerah,butuntoAbrahamonly,MosesfirstrecordshisjourneywithhisfathertowardCanaan,andthen,onthedeathofhisfather,takesupagainandparticularlyexpressethhiscall,chap.12:1.Thepursuitwhereoffromthencehedistinctlydeclares.

(4.)Andthisisevidentfromthecall itself,"Gettheeoutofthycountry,and from thy kindred, and from thy father's house," Gen. 12:1. ForAbrahamhadalltheseinUroftheChaldees,andnotinHaran.

WhereforethiscallofAbrahamwasbutone,andgivenatonce;namely,whilsthewasinUroftheChaldees,beforehisgoingoutfromthencewithhis father, and the death of his father thereon; which place Stephenreckons toMesopotamia in the largenotationof it.And thisone call isparticularlyrecorded,Gen.12:1–3,afterthedeathofTerah,whenheonlyremainedwhowasaloneconcernedtherein.Butthereadermayseethesethingsfullydiscoursed,withajustreconciliationofMoseswithStephen,inourExercitationsonthefirstvolumeoftheExposition,Exerc.xix.

OfthiscallofAbrahamthereweretwoparts:(1.)Acommand,Gen.12:1,"Gettheeoutofthycountry,"etc.(2.)Apromise,verses2,3,"AndIwillmakeofthee,"etc.Ofthispromisethereweretwoparts:[1.]Atemporalblessing, in the multiplication of his seed, verse 2. [2.] A spiritualblessing, in confining the promised blessing Seed unto him and hisfamily,inwhomallthefamiliesoftheearthweretobeblessed,verse3.And it is a thingmost absurd, and contrary to thewhole design of theScripture and the dispensation of the covenant, to confine the faith ofAbrahamuntothelandofCanaan,andthegloryofhisposteritytherein.Forthelifeofthepromisemadeuntohimonhiscall,wherebyhisfaith

wasanimated,wasintheblessingofallthefamiliesoftheearthinhim;which was in Christ alone, the promised seed, as all but infidels mustconfess.

Ἐξελθεῖν.Secondly,Theapostle takesnoticeonlyof the firstpartof thecall,namely, the command.And therein two thingsare considerable: 1.Fromwhathewastogoanddepart.2.Whathewastogounto.Hewastogoout:καλούμενοςἐξελθεῖν.Hewas"calledtogoout;"soourtranslationdisposeththewords:or,beingcalled,ὑπήκουσενἐξελθεῖν,"heobeyedtogoout,"or"ingoingout,"astheylieintheoriginal.Theyarebothtothesame purpose. In the latter way, "obeyed" is immediately referred tofaith; intheformer,"goingout"isso;hisfaithwroughtbyobedienceinhisgoingout.

1.Itissaidhewas"calledtogoout."Fromwhenceandfromwhat,wearereferredunto thestory:Gen. 12:1, "Get thee" ( ךל־ךל , "vade tibi") "outofthycountry,andfromthykindred,andfromthyfather'shouse;"—thatis,'leaveandforsakeallthingsthatarepleasant,useful,desirableuntothee;'for these three things, "country, kindred, and father's house," comprisethemall.Andtheyfallundertwoconsiderations:(1.)Asmanisnaturallyinclined to the love of them, to adhere unto them, to value them anddelightinthem.Thesearethethingswhich,byallsortsofcircumstances,dofromtheirnativityinsinuatethemselvesintothemindsandaffectionsof men, so as that they cannot be separated from them without thegreatest convulsions of nature. Andwe have the testimony ofmankindhereunto,with sundry instances of such as have preferred these thingsbefore their own lives. (2.) They may be considered as useful andbeneficialuntolifeandthecomfortsofit.Whateverisso,iscontainedinthese things. Whereas, therefore, natural affection and sense ofusefulnessuntoalltheadvantagesandcomfortsoflife,arethetwocordsthatbindusuntoanythingwhatever,theforsakingofallthingsthatfallunder both of them, must needs proceed from some great cause andefficaciousimpulse.

This, therefore, commends the faith of Abraham in the first place, andevinceththepowerfulefficacyoffaithingeneral,thatunderitsconduct,inobedienceunto thecallofGod,hecouldanddid relinquishall thesethings,—cast out their insinuations into his affections, and break the

cordsofdelightandinterestwhichtheycastuponhim.Andwemayseehereinthat,—

Obs.I.Itbecomestheinfinitegreatnessandall-satisfactorygoodnessofGod, at thevery first revelationofhimselfuntoanyofhis creatures, torequire of thema renunciation of all other things, and their interest inthem,incompliancewithhiscommands.—'Gettheeawayfromcountry,friends, relations, and enjoyments,' is a command becoming thegreatnessofGod."IamtheLORDthyGod,"ishisfirstworduntous.Andthenext is, ' "Thoushalthavenoothergodsbutme,"—withme,beforeme, besides me,—nothing to be in my place, in comparison of me, incompetitionwithme; forsake all, and bemine only.' Unless we have asense of that greatness of God which makes such commands alone tobecomehim,weyieldnoobedienceuntohiminaduemanner.

Obs. II. The power of sovereign grace in calling men to God, and themighty efficacy of faith complying therewithal.—Whilst Abraham livedwithhis father on the other side of the river, "they served other gods,"Josh. 24:2, or were engaged in the superstition and idolatry thenprevalent in the world. And the minds of men being once thoroughlyinfected with them, as having received them by tradition from theirfathers,areveryhardlyrecoveredfromtheirsnares.Inthisstatehehadall worldly accommodations that his own country, kindred, andinheritance, could afford him; yet such was the powerful efficacy ofsovereign grace in his call by God, that it enabled him by faith torelinquishand renounce themall, and tobetakehimselfatonceuntoanewstateandcondition,bothasuntothingstemporalandeternal. It iswellifallofuswhomakeprofessionofthesamefaith,haveanexperienceofthesamegrace.

Obs. III. It is the call of God alone that makes a distinction amongstmankind, as unto faith and obedience, with all the effects of them.—AbrahamthusbelievedandobeyedGod,becausehewas called;andhewascalled,notbecausehewasbetterorwiserthanothers,butbecauseitpleasedGodtocallhimandnotothers,1Cor.1:26–31.

Obs.IV.Thechurchofbelieversconsistsofthosethatarecalledoutoftheworld.—The call of Abraham is a pattern of the call of the church, Ps.

45:10;2Cor.6:17,18.

Obs.V.Self-denial, in factorresolution, is the foundationofall sincereprofession.—ThisAbrahambegan his profession in the practice of, andproceededuntotheheightinthegreatestinstancesimaginable.Andtheinstruction that our Saviour gives herein, Matt. 10:37, 38, 16:24, 25,amountsbutuntothis, 'IfyouintendtohavethefaithofAbraham,withthefruitsandblessingsattendingit,youmustlaythefoundationofitinself-denial,andtherelinquishmentofallthings,ifcalledthereunto,ashedid.'Wherefore,thefaithofAbrahambeingeverywhereintheScripturesetupas themeasureandstandardof the faithofbelievers inall ages,and theapostle in thisplacegivingusanaccountof thebeginningandprogressofitforourexample,thereisnothingthatbelongsmoredirectlyunto the exposition of the place than a due observation of its nature,actings, and effects, for our instruction,withoutwhich themind of theHolyGhostinthecontextisnotunderstood;thoughexpositorstakeverylittle notice of these things. Now, the foundation of the whole is laidherein,thatthefirstactofsavingfaithconsistsinthediscoveryandsightof the infinite greatness, goodness, and other excellencies of the divinenature, so as to judge it our duty, upon his call, his command andpromise, to deny ourselves, to relinquish all things, and to do soaccordingly.

2.We have seenwhat Abrahamwas called from: the next thing in thewordsis,whathewascalledunto;namely,"aplacewhichheshouldafterreceiveforaninheritance."

Τὸντόπον.Hewasnotcalledmerelytoforsaketheplacewherehewas,and then left to roveandwanderupanddownuncertainly;buthewascalled unto a certain place. For it so falls out many times, that men,weariedbyonemeansoranother,(asconvictionsorafflictions,)oftheirpresentspiritualstateandcondition,soastohaveamindtorelinquishit,yethavingnodiscoveryofanother,ofabetterstate,withrestinChristbythe gospel, they rove up and down in theirminds and affections for aseason,andthenreturntothestateorplacefromwhichtheycameout,(which the patriarchs refused to do, verse 15,) or else perish in theirwanderings.

Thisplacewhereuntohewent isdescribedbyhis futurerelationunto itandinterestinit;hewas"afterwardstoreceiveitforaninheritance."Atpresenthereceiveditnot,butonlyinrightandtitle,norduringhislife.He,norhisposterityforsomegenerations,hadnoinheritanceinit;onlyheboughtaburying-placeinitofthechildrenofHeth,wherebyhetookseizin of thewhole. But he received it afterwards in his posterity, as isknown.

Λαμβάνειν.Andheissaidto"receive"it.Itwasgivenuntohim,bestowedonhimbywayofafreegift,ordonation.Hedidonly"receive"it.Andsoit iswithrespectuntoallgoodthingsbetwixtGodandus;heisthefreedonorofthem,wearebutpassiverecipients.

Εἰςκληρονομίαν.Andhereceivedthiscountry"foraninheritance."Anduntoan inheritance there is required rightand titleunto it, thatamanmaybea lawfulpossessorof it.Now,thiscountrywasbeforepossessedbyothers,whoenjoyeditbyaprescriptionfromitsfirstplantation.ButGod,asthegreatpossessorofheavenandearth,asthesovereignLordofallthings,transferredtheirrightandtitleuntothatland,andinvesteditinAbraham.Soitisfrequentlyrepeated,thatGodgavethemthisorthatland.

Obs.VI.Thereisnoright,title,orpossession,thatcanprescribeagainsttherighteousnessofGodinthedisposalofallinheritancesherebelowathis pleasure.—Whatever single persons, whatever whole nations, maythinkorboastoftheirtitleandright,asuntoGod,theyareallbuttenantsatwillandpleasure.Hecandisinheritanddisseizethemofallasheseesgood;andwhenhewilldoso,(ashegivesinstancesofhissodoinginallages,)nopleawillbeadmittedagainsthisright,andtheexerciseofit.Sodo kings hold their crowns, nations their soil, and private men theirpossessions.

Obs.VII.God'sgrantofthingsuntoanyisthebestoftitles,andmostsureagainstallpretencesorimpeachments.Judg.11:24,'WewillpossesswhattheLORDourGodgivesustopossess.'

Obs. VIII. Possession belongs unto an inheritance enjoyed.—This GodgaveuntoAbraham inhisposterity,withamightyhandandstretched-

outarm;andhedividedituntothembylot.

Obs. IX.An inheritance is capableof a limited season.The titleunto itmaybecontinueduntoaprefixedperiod.Sowasillwiththisinheritance;foralthoughitiscalledan"everlastinginheritance,"yetitwassoonlyontwoaccounts:(1.)Thatitwastypicalofthatheavenlyinheritancewhichiseternal.(2.)Because,asuntorightandtitle,itwastobecontinueduntothe end of that limited perpetuitywhichGod granted unto the church-stateinthatland;thatis,untothecomingofthepromisedSeed,inwhomall nations should be blessed, which the call and faith of Abraham didprincipallyregard.Untilthattimewasexpired,althoughmanyincursionsweremadeintoanduponthisinheritanceofAbraham,yetwereallthatmadethemoppressors;andtheywerepunishedfortheirusurpation.Butwhenthegrantofittothemexpired,andthosewickedtenantsofGod'svineyardforfeitedtheirrightuntoitbytheirunbelief,andmurderingofthe trueHeir,Goddisinherited them,dispossessed them,and left themneither rightnor title to,nor any interest in this inheritance; as it is atthis day. It is nomore the inheritance of Abraham; but in Christ he isbecome "heir of the world," and his spiritual posterity enjoy all theprivilegesofit.

Whereforethegrantofthisland,foraninheritanceuntoAbrahaminhisposterity,hadaseasonlimiteduntoit.Upontheexpirationofthatterm,theirrightandtitleuntoitwerecancelledanddisannulled.AndthereonGodinhisprovidencesentthearmiesoftheRomanstodispossessthem;whichtheydidaccordingly,untothisday.NorhavethepresentJewsanymoreorbettertitleuntothelandofCanaanthanuntoanyothercountryin the world. Nor shall their title be renewed thereunto upon theirconversionuntoGod.Forthelimitationoftheirrightwasuntothattimewherein itwas typicalof theheavenly inheritance: thatnowceasing forever,therecanbenoespecialtitleuntoitrevived.Andweseeherein,—

Obs. X. That it is faith alone that gives the soul satisfaction in futurerewards in themidst ofpresentdifficulties anddistresses.—So it did toAbraham,who,inthewholecourseofhispilgrimage,attainednothingofthispromisedinheritance.And,—

Obs. XI. The assurance given us by divine promises is sufficient to

encourageusuntothemostdifficultcourseofobedience.

Thirdly,Thelastthinginthewordsis,thecommendationofthefaithofAbraham,fromhisignoranceoftheplacewhitherhewastogouponthecallofGod.Hehadonlysaiduntohimthatheshouldgointoalandthathewouldshowhim,Gen.12:1.

Μὴ ἐπιστάμενος. 1. But ofwhat nature the landwas, how or bywhominhabited, orwhatwayhewas to go into it, he told himnot. It shouldseem, indeed,thatGodhadtoldhimfromthebeginningthat itwastheland of Canaan which he designed; for when he first left Ur of theChaldees,hesteeredhiscoursetowardsCanaan,Gen.11:31:butitisyetsaid that "he knew it not." He did not understand any thing of thecircumstancesofit,norwhatinthatlandhewascalledunto,norwhereitwas; so that itmaybewell said thathewentwhitherheknewnot.Thesum is, that he wholly committed himself unto the power, faithfulnessgoodness,andconductofGod,without the leastencouragement fromaprospectoftheplacewhitherhewasgoing.

2.Allthesethingsbeingputtogether,namely,whathewascalledfrom;what hewas called unto; his readiness in obedience; the ground of hiswhole undertaking, namely, the call of God, which he received, andobeyed by faith: here is not only an eminent instance of his faithrecorded, but an invincible encouragement given unto those Hebrewsuntowhomtheapostlewrote,anduntouswiththem,thatfaithisabletocarry us through all the difficulties of our profession, unto the fullenjoymentof thepromise.This I lookuponasa second instanceof thefaithofAbraham,whereinitwassignallyexemplary.Hedidnotonlyonthe first call of God, through a view of his greatness and sovereignauthority, forego all that he had at present, but engaged himself untoabsoluteobedience,withoutanyprospectwhatitmightcosthim,orwhathewastoundergoontheaccountofit,orwhatwastherewardproposeduntohim.Andthesameisrequiredofus.

Hebrews11:9

Havingdeclared the foundation of the faith ofAbraham, and given the

first signal instance of it, he proceeds to declare his progress in itsexercise,firstingeneral,andtheninparticularactsandduties;whereinhe intermixeth some especial acts of it, whereby he was enabled andencouragedinanduntoallotherdutiesofit.

Thatwhichheascribesuntohisfaithingeneralislaiddowninthisverse;whereuntoheadjoinsthatencouragingactofitwhichenabledhiminhisduty,verse10.

Ver.9.—Πίστειπαρῴκησενεἰςτὴνγὴντῆςἐπαγγελίαςὡςἀλλοτρίαν,ἐνσκηναῖς κατοικήσας μετὰ Ἰσαὰκ καὶ Ἰακὼβ τῶν συγκληρονόμων τῆςἐπαγγελίαςτῆςαὐτῆς.

Παρῴκησεν.Syr., אבתות אוה ,"hewasastranger,""asojourner."Vulg.Lat.,"demoratusest,""hetarried."Rhem.,"heabode."Erasm.,"commigravit;"that is,μετῴκησεν,saithBeza, "hewent,"or"wandered," toanswer thepreposition εἰς following, "he went into the land." Beza, "commoratusest," "he abode;" and then itmust refer unto κατοικήσας, "he dwelt intents."Others,"advenafuit;"hewas"astranger,""aguest,""asojourner."Heb., היה רג ,"hewasastranger,"or רוג ,"hesojourned."

Ἐνσκηναῖς.Vulg.Lat., "in casulis."Rhem., "in cottages." "In tentoriis,""intents"or"tabernacles."

Ver. 9.—By faith he sojourned in the land of promise as [in] a strangecountry,dwellingintabernacles,withIsaacandJacob,theheirswithhimofthesamepromise.

1.ThatwhichisassignedingeneraluntothefaithofAbrahamis,that"hesojourned."2.Theplacewhereisadded;"inthelandofpromise."3.Howheesteemedofthatland,andhowheusedit;"asinastrangecountry."4.Who were his companions therein; namely, "Isaac and Jacob," on thesameaccountwithhimself,as"theheirsofpromise."

Παρώκησεν.1."Hesojourned."Παροικέωis"commoror,""toabide;"butitistoabideasastranger.SoitisusedLuke24:18,ΣὺμόνοςπαροικεῖςἐνἹερουσαλήμ;—"ArtthouonlyastrangerinJerusalem?"asojournerthereforaseason,notaninhabitantoftheplace.Anditisnowhereelseused.

Thenceisπάροικος,"astranger,""asojourner:"Acts7:6,"Thyseedshallbeπάροικονἐνγῇἀλλοτρίᾳ,"—"astranger;""shouldsojourninastrangeland." So πάροικοι are joinedwith παρεπίδημοι, 1 Pet. 2:11, "Strangersandpilgrims;"andwithξένοι,Eph.2:19,"foreigners;"andareopposedtoπολῖται, "citizens," or the constant inhabitants of any place. Χρόνοςπαροικίας, is the "time of our pilgrimage" here, 1 Pet. 1:17.Whereforeπαρώκησεis,"heabodeasastranger,"notasafreedenizenoftheplace;notasaninheritor,forhehadnoinheritance,notafoot-breadthinthatplace,Acts 7:5; not as a constant inhabitant or house-dweller, but as astranger, that moved up and down as he had occasion. His severalmotionsandstagesarerecordedbyMoses.

Εἰς τὴν γῆν. 2. There is the place of his sojourning; "in the land ofpromise,"—εἰςτὴνγῆνforἐντῇγῇ,"into"for"inthe land."SoActs7:4,"The land εἰςἣνὑμεῖς νῦν κατοικεῖτε,"—"wherein ye now dwell;"Heb.,

ץראב .AndfromtheuseoftheHebrewב,εἰςisfrequentlyputforἐνintheNewTestament, and on the contrary. Τῆς ἐπαγγελίας Wherefore not theremoval of Abraham into that land, which he had mentioned in theforegoingverse,buthisabodeasastranger,aforeigner,apilgriminit,isintended. And this was "the land of promise;" that is, which God hadnewly promised to give unto him, and wherein all the other promisesweretobeaccomplished.

Ὡςἀλλοτρίακ. 3.He sojourned in this place "as in a strange land."Hebuiltnohouseinit,purchasednoinheritance,butonlyaburying-place.Heentered, indeed, into leaguesofpeaceandamitywithsome,aswithAner,Eshcol,andMamre,Gen.14:13;butitwasasastranger,andnotasonethathadanythingofhisownintheland.Hereckonedthat landatpresentnomorehisownthananyotherlandintheworld,—nomorethanEgyptwasthelandofhisposteritywhentheysojournedthere,whichGodhadsaidwasnottheirs,norwassotobe,Gen.15:13.

Ἐνσκηναῖςκατοικήσας.Themannerofhissojourning in this landwas,that he "dwelt in tabernacles;" "in cottages," saith the Vulgar Latin,absurdly.Itwasnounusualthinginthosedays,andinthosepartsoftheworld,formany,yeasomenations,todwellinsuchmovablehabitations.WhyAbrahamwassatisfiedwiththiskindof lifetheapostledeclares inthenextverse.Andheissaidtodwellintabernacles,ortents,becausehis

familyrequiredmorethanoneofthem;thoughsometimestheyarecalleda tentonly,with respectunto thatwhichwas thepeculiarhabitationofthemasterofthefamily.Andthewomenhadtentsuntothemselves.SoIsaacbroughtRebekahintohismotherSarah'stent,Gen.24:67.SoJacobandhiswiveshadallofthemdistincttents,Gen.31:33.Thesetentswerepitched,fixed,anderectedonlywithstakesandcords,soasthattheyhadno foundation in the earth; whereunto the apostle in the next verseopposethahabitationthathathafoundation.Andwithrespectuntotheirflitting condition in thesemovable houses, God in an especial mannerwassaidtobetheirdwelling-place,Ps.90:1.

Μετὰ Ἰσαὰκ καὶ Ἰακώβ. 4. He thus sojourned and dwelt in tents "withIsaacandJacob."ItisevidentthatAbrahamliveduntilJacobwassixteenoreighteenyearsold;andthereforemaybesaidtolivewithhim,asuntothe same time wherein they both lived. Nor is there any force in theobjection,thatIsaachadaseparatetentfromAbraham;foritisnotsaidthattheylivedinthesametents,butthatatthesametimetheyalllivedin tents. Yet there is no need to confine it unto the same time; thesamenessofconditiononlyseemstobeintended.ForasAbrahamwasasojourner in the landofCanaan,withoutany inheritanceorpossession,livingintents,sowasitalsowithIsaacandJacob,andwiththemalone.JacobwasthelastofhisposteritywholivedasasojournerinCanaan;allthoseafterhimlivedinEgypt,andcamenotintoCanaanuntiltheytookpossessionofitforthemselves.

Τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς. And they were "heirswithhimofthesamepromise;"fornotonlydidtheyinheritthepromiseasmade unto Abraham, but God distinctly renewed the same promiseuntothemboth;—untoIsaac,Gen.26:3,4;anduntoJacob,Gen.28:13–15.Soweretheyheirswithhimoftheverysamepromise.SeePs.105:9–11.

Thesenseof thewordsbeingdeclared,wemayyet furtherconsider themattercontainedinthem.

WehavehereanaccountofthelifeofAbrahamafterhiscall.Anditfellunderatwofoldconsideration:1.Asuntotheinternalprincipleofit;soitwas a life of faith. 2. As unto the external manner of it; so it was a

pilgrimage,withouta fixed,settledhabitation.Bothareproposedinthefirstwordsofthetext,"Byfaithhesojourned."

1.Asuntotheinternalprincipleofit,itwasalifeoffaith.

(1.)Thelifewhichhenowledwasalifeoffaithwithrespectuntothingsspiritualandeternal.Forhehadforthefoundationandobjecthereof,[1.]ThepromiseoftheblessedSeed,andthespiritualblessingofallnationsinhim,asaconfirmationofthefirstfundamentalpromisetothechurch,concerningtheSeedofthewomanthatwastobreaktheserpent'shead.And, [2.] God entered expressly into covenant with him, confirming itwiththesealofcircumcision,whereinheobligedhimself tobehisGod,hisGodalmighty,orall-sufficient,forhistemporalandeternalgood.TosupposethatAbrahamsawnothinginthispromiseandcovenantbutonlythingsconfineduntothislife,nothingofspiritualgraceormercy,nothingofeternalrewardorglory,issocontrarytotheanalogyoffaith,toexpresstestimonyofScripture,sodestructiveofallthefoundationsofreligion,sounworthyofthenatureandpropertiesofGod,renderinghistitleof"thefatherofthefaithful,"andhisexampleinbelieving,souseless,asthatitisa wonder men of any tolerable sobriety should indulge to such animagination.

(2.)Itwasalifeoffaithwithrespectuntothingstemporalalso.Forashewas a sojourner in a strange land, without friends or relations, notincorporated in any political society or dwelling in any city, he wasexposeduntoallsortsofdangers,oppressionandviolence,asisusualinsuchcases.Besides,thoseamongstwhomhesojournedwereforthemostpartwickedandevilmen,suchas,beingfallenintoidolatry,wereapttobeprovokedagainsthimforhisprofessionoffaithinthemosthighGod.Hence,onsomeoccurrencesofhislifethatmightgivethemadvantage,itisobserved,asamatterofdanger,that"theCanaaniteandthePerizzitedwelledthenintheland,"Gen.13:7,12:6.Andthishefeared,chap.20:11.Moreoverhehadsundryparticular trials,whereinheapprehended thathislifewasinimminentdanger,Gen.12:11–13,20:2.Inallthesedangersandtrials,withothersinnumerable,beinghelplessinhimself,helivedinthe continual exercise of faith and trust in God, his power, his all-sufficiency, and faithfulness.Hereofhiswhole story is full of instances,andhisfaithinthemiscelebratedfrequentlyintheScripture.

(3.)Inthingsofbothsorts,spiritualandtemporal,helivedbyfaith,inaconstant resignation of himself unto the sovereignwill and pleasure ofGod, when he saw no way or means for the accomplishment of thepromise. Sowas itwith himwith respect unto the long season that helivedwithoutachild,andunderthecommandhehadtoofferhimforasacrifice,whenhehadreceivedhim.

On all these accounts he was the father, the pattern, or example ofbelieversinallgenerations.Wesawbeforethefoundationofhisfaithandtheentrancesofhisbelieving;herewehaveaprogressofthemproposedunto our imitation. And that whereinwe are instructed hereby is, thatwhenweareonceengaged,andhavegivenupourselvestoGodinawayofbelieving,theremustbenochoice,nodividingorhalting,nohalving;butwemustfollowhimfully,wholly,anduniversally,livingbyfaithinallthings.

2.Fortheexternalpart,ormannerofhislife,itwasapilgrimage,itwasasojourning.Twothingsarerequireduntosuchastateof life:(1.)Thatamanbeinastrangecountry;(2.)Thathehavenofixedhabitationofhisown.Ifamanbefreefromeitherofthese,heisnotapilgrim.Amanmaywantahabitationofhisownashisinheritance,andyet,beinginhisowncountry,notbeapilgrim;andamanmaybe in a strange country, andyet,havingafixedhabitationofhisowntherein,hemaynotbeapilgrim:butwhenboththeseconcur,thereisastateofpilgrimage.Andsoitwaswith Abraham. He was in a strange land. Though it was "the land ofpromise," yet having no interest in it, no relation, no possession, noinheritance,itwasuntohimastrangeland.Andhedidbutsojourninanyplace,havingnohabitationofhisown.Andthisofallothersisthemostdisconsolate, themostdesolate estate, andmost exposeduntodangers;whereforehehadnothingtotrustuntoorrestuponbutdivineprotectionalone.Soarehis stateandprotectiondescribed,Ps. 105:12–15.Andwemayobserve,—

Obs.I.ThatwhenfaithenablesmentoliveuntoGodasuntotheireternalconcernments,itwillenablethemtotrustuntohiminallthedifficulties,dangers,andhazardsofthislife.—TopretendatrustinGodasuntooursouls and invisible things, and not resign our temporal concernments

withpatienceandquietnessuntohisdisposal,isavainpretence.Andwemay take hence an eminent trial of our faith. Too many deceivethemselveswithapresumptionof faith in thepromisesofGod,asuntothings future and eternal. They suppose that they do so believe as thattheyshallbeeternallysaved;butiftheyarebroughtintoanytrialasuntothings temporal, wherein they are concerned, they know not whatbelongsuntothelifeoffaith,norhowtotrustinGodinaduemanner.Itwas not so with Abraham; his faith acted itself uniformly with respectuntotheprovidencesaswellasthepromisesofGod.Wherefore,—

Obs. II. Ifwedesigntohavean interest in theblessingofAbraham,wemust walk in the steps of the faith of Abraham.—Firm affiance in thepromisesforgrace,mercy,andeternalsalvation,trustinhisprovidenceforpreservationandprotectioninthisworld,withacheerfulresignationofallour temporalandeternalconcernsuntohisdisposal,accordingtothe tenor of the covenant, are required hereunto. And they are allindispensablynecessaryuntothatobediencewhereinwearetowalkwithGod,ashedid.The faithofmostmen is lameandhalt in theprincipalpartsanddutiesofit.

Obs. III. When faith is once duly fixed on the promises, it will waitpatiently under trials, afflictions, and temptations, for their fullaccomplishment;asdidthatofAbrahamwhichisherecelebrated.Seetheexpositiononchap.6:12,15.

Obs.IV.Faithdiscerningarightthegloryofspiritualpromises,willmakethe soul of a believer contented and well satisfied with the smallestportionofearthlyenjoyments,etc.

Hebrews11:10

The apostle gives a full indication in this discourse that Abraham wasverywellsatisfiedwiththestateandconditionofastrangerandpilgrimin the world, without possession, without inheritance, which God hadcalledhimunto.And thereforeheproceeds in thenextplace todeclarethegroundsandreasonswhereonhewassosatisfied.

Ver. 10.—Ἐξεδέχετογάρτὴντοὺςθεμελίουςἔχουσανπόλιν,ἧςτεχνίτηςκαὶδημιουργὸςὁΘεός.

Ver. 10.—For he looked for a city [that city] which hath foundations,whosebuilderandmaker[is]God.

TheconjunctionγάρintimatesthatareasonisgiveninthesewordswhyAbrahambehavedhimselfasasojournerontheearth;itwasbecauseheknewthathisportiondidnotlieinthethingsherebelow,buthelookedfor things of anothernature,whichby thismeanswere to be obtained.Foritistheendthatregulatesourjudgmentconcerningthemeans.

And there are in the words, 1.What is assigned unto Abraham, or hisfaith, namely, an expectation, a looking for somewhat more than atpresent he enjoyed. 2. What he so looked for, which is "a city;" inoppositionuntothosetentsormovablehabitationswhichhelivedin.3.That city is described, (1.) From thenature of it, it "hath foundations;"(2.)Fromthebuilderandframerofit,whichis"God."

Ourfirstinquirymustbe,whatthat"city"was;andthenhowhe"lookedforit."

1.Somelateexpositors,notforwantofwitorlearning,butoutofenmityuntotheefficacyoftheofficeofChristundertheoldtestament,andthebenefit of the church thereby, have laboured to corrupt this testimony;some by wresting that word, "the city," the object of Abraham'sexpectation; andothers thatofhis looking foror expectingof it:whichmustthereforebevindicated.

Τὴνπόλιν. "Thatcity."Thearticleprefixeddenotesaneminency in thiscity."ThatisJerusalem,"saithGrotius;andsointerpretsthewords:"Hehoped that his posterity should in those places have, not wanderinghabitations, but a city that Godwould prepare for them in an especialmanner."Butheishereinforsakenbyhisfollower.NordotheSociniansdaretoembracethatinterpretation,thoughsuiteduntotheirdesign.But,—

(1.) This is expressly contrary unto the exposition given by the apostle

himself of this expression, or rather the repetition of the same thing,verse 16, "They desire a better country, that is, an heavenly:whereforeGodisnotashamedtobecalledtheirGod;forhehathpreparedforthema city." The "city" and "country"which they looked forwas "heavenly;"and that in opposition unto the land of Canaan, and Jerusalem themetropolisthereof.

(2.)ItisnotsuitableuntoGod'sdealingwithAbraham,untohispromiseunto him, unto the nature and effects of his faith, that he should havenothingtoencouragehiminhispilgrimage,butahope thataftermanygenerations his posterity should have a city to dwell in in the land ofCanaan,whereintheconditionofmostofthemwasnotbetterthanhisintents.

(3.)Whereastheframingandmakingofthiscityrespectsthebeingandsubstance of it, there is no reason why the building of that JerusalemshouldbesoascribeduntoGod,astoexcludetheworkandworkmanshipofmen, bywhom indeed itwas built. For the sense of that expression,"Whose builder andmaker isGod," is the samewith that of chap. 8:2,"WhichtheLordpitched,andnotman."

(4.)It isplainthatthiswastheultimateobjectofthefaithofAbraham,thesumandsubstanceofwhathelookedforfromGod,ontheaccountofhispromiseandcovenant.Tosupposethatthiswasonlyanearthlycity,nottobepossessedbyhisposterityuntileighthundredyearsafterwards,and then but for a limited time, is utterly to overthrow his faith, thenatureofthecovenantofGodwithhim,andhisbeinganexampleuntogospelbelievers,asheishereproposedtobe.

Thiscity,therefore,whichAbrahamlookedfor,isthatheavenlycity,thateverlastingmansion,whichGodhathprovidedandpreparedforalltruebelieverswithhimselfafter this life,as it isdeclared,verse16.It isalsosometimescalledahouse,sometimesatabernacle,sometimesamansion,2 Cor. 5:1, Luke 16:9, John 14:2; it being the place of their everlastingabode, rest, and refreshment. And herein is comprised also the wholereward and glory of heaven, in the enjoyment of God. With theexpectation hereof did Abraham and the following patriarchs support,refresh,andsatisfythemselves, inthemidstofall thetoilandlabourof

theirpilgrimage.For,—

Obs. I. A certain expectation of the heavenly reward, grounded on thepromisesandcovenantofGod,issufficienttosupportandencouragethesouls of believers under all their trials in the whole course of theirobedience.

Obs.II.Heavenisasettled,quiethabitation;asuitabledwellingforthemthathavehadalifeoftroubleinthisworld.

Τοὺςθεμελίουςἔχουσαν.(1.)Thefirstpartofthedescriptionofthiscityistakenfromthenatureofit,namely,thatitissuchas"hathfoundations."Itisgenerallygrantedthatthereisanoppositionhereinuntothetentsortabernacles, such as wherein Abraham sojourned, which had nofoundation, being supported only by stakes and cords. But the especialnature of the foundations of this city is intended, in comparisonwherewith the foundationsofothercities, laid in stoneandmortar,arenone at all. For experience hath manifested that they all are fading,temporary, and subject to ruin. But these foundations are such as giveperpetuity, yea eternity, unto the superstructure, even all that are builtupon them. Wherefore these foundations are the eternal power, theinfinitewisdom,andimmutablecounselofGod.Ontheseistheheavenlycity founded and established. The purpose of God in his wisdom andpower to make the heavenly state of believers immutable and eternal,subject to no change, no alteration, no opposition, is the foundation ofthiscity.For,—

Obs. III. All stability, all perpetuity in every state, here and hereafter,arisethfromthepurposeofGod,andisresolvedthereinto.

Τεχνίτης.(2.)Thesecondpartofthedescriptionofthiscityisfrom"thebuilderandmakerofit;"thatis,God.Mostexpositorsjudgethatboththewordshereusedareofthesamesignification;andindeedthedifferencebetween them is not material, if there be any. Properly, τεχνίτης is"artifex," he who in building projecteth, contriveth, and designeth thewhole frame and fabric, that regularly disposeth of it according to therules of art. Δημιουργός. And δημιουργός is "conditor," the builder ormaker; that is, not he whose hands are employed in the work, but he

whose the whole work is, at whose charge, on whose design, and forwhoseserviceitismade.Soare"condo"and"conditor"alwaysappliedinLatinauthors.

Between these two, namely, "artifex" and "conditor," the contriver andthechiefauthoranddisposerofthewhole,thereisinotherbuildingsaninterpositionofthemthatactuallylabourintheworkitself,theworkmen.Hereisnothingsaidofthem,becausetheyweresuppliedinthisbuildingbyamerewordofinfiniteandsovereignpower,withoutlabourortoil;hesaid, 'Let it be so,' and it was so. Wherefore God alone is the onlycontriver, framer, and erector of the heavenly city, without the leastconcurrenceofanyotheragents,withouttheleastuseofanyinstrument.

Next unto the constitution of the person of Christ, and the tabernaclewhich he pitched therein, this was the greatest instance of his infinitewisdomandskillinarchitecture.

Heaven,withrespectuntothevisiblefabricofit,withitsimmensespaces,luminaries,andorder,istheprincipalmeansofthedemonstrationofthedivine glory unto us, among all the works of creation. But here it isconsidered as the habitation of God himself, with all that enjoy hispresence,and thepolityororderwhich is therein.And this is themostineffableeffectofinfinitewisdomandpower.And,—

Obs. IV. This is that which recommends unto us the city of God, theheavenlystate,thatitis,astheworkofGodalone,sotheprincipaleffectofhiswisdomandpower.

Ἐξεδέχετο.2.OfthiscityitissaidthatAbrahambyfaith"lookedforit;"that is, he believed eternal rest with God in heaven, whereon hecomfortablyandconstantlysustainedthetroubleofhispilgrimageinthisworld. This expectation is an act and fruit of faith, or it is that hopeproceedingfromfaithwherebywearesaved;orrather,itisablessedfruitoffaith,trust,andhope,wherebythesouliskeptcontinuallylookingintoand after the things that are promised. This was in Abraham a signalevidenceofhisfaith,asalsoofthepowerofhisfaithinhissupportment,andthewaywherebyitdidsupporthim;—thesamewithwhattheapostleascribesuntoallbelievers,2Cor.4:16–18,"Forwhichcausewefaintnot;

butthoughouroutwardmanperish,yettheinwardmanisreneweddaybyday.Forourlightaffliction,whichisbutforamoment,workethforusafarmoreexceedingandeternalweightofglory;whilewelooknotatthethingswhichareseen,butatthethingswhicharenotseen:forthethingswhich are seen are temporal; but the things which are not seen areeternal." This is a full description of the faith of Abraham, in theoperation and effect here ascribed to it by the apostle. Andherein it isexemplary and encouragingunto all believersunder theirpresent trialsandsufferings;whichistheapostle'spresentdesign.

SchlichtingiustakesgreatpainstoprovethatindeedAbrahamdidnotbyfaith look for a heavenly city or eternal reward, in direct contradictionunto the express words and argument of the apostle. Some generalnotionsandapprehensionsofthefuturerewardhegrantshemighthave,fromthegoodnessandpowerofGod;butfaithofaneternalestatehehadnot,becauseGodhadnot revealednorpromised it.Why then is it saidthatheexpectedit,orlookedforit?"BecauseGoddidpurposeinhimselfto do it in his time, it was as certain as if Abraham had believed it;whenceheissaidtoexpectit."ButtosupposethatAbraham,whohadthefirst promise of a Deliverer and deliverance from all the effects of sin,eventhepromiseofHiminwhomallnationsshouldbeblessed,andwasenteredintothatcovenantwithGodwhereinGodengagedhimselftobehisGodafterthislife,asourSaviourexpoundsit,shouldhavenofaithofeternal life, is to deny the faith of God and the church. And we mayobserve,that—

Obs. V. A constant expectation of an eternal reward argues a vigorousexerciseoffaith,andasedulousattendanceuntoalldutiesofobedience;forwithout these it will not be raised nor preserved, 2 Cor. 4:16, 17; 1John3:2.

Hebrews11:11

The instancesof the faithofAbrahaminsistedonby theapostle in thisdiscoursemaybereferreduntotwoheads:first,Suchasrespecthiscall;secondly,Suchasrespectthepromisemadeuntohim.Thoseofthefirstsortaretwo:1.Hisobedienceuntothedivinecall,inleavinghiscountryand father's family; 2. His patience in enduring the troubles of apilgrimage all his days, in a land wherein he was a stranger. Theconsiderationofboththesewehavepassedthrough.

Here he proceeds unto the instances of his faith with respect unto thepromisemadeuntohim,namely, that inhis seed all thenationsof theearthshouldbeblessed.Andthesealsoaretwo:1.ThatwhichconcernedthebirthofIsaac,bywhomthepromisewastohaveitsaccomplishment;2.WhathedidbyfaithonthecommandofGod,inofferingupofthesonofthepromise.

Inthefirstofthese,orwhatconcernedthebirthofIsaac,thesonofthepromise,Abrahamwasnotalone,butSarahhiswifewasbothnaturallyandspirituallynolessconcernedthanhimself.WhereforetheapostleinthemidstofhisdiscourseconcerningAbrahamandhisfaith,inthisoneinstanceintroducethSarahinconjunctionwithhim,asonmanyreasonssheoughtnottohavebeenomitted.

Ver. 11.—Πίστει καὶ αὐτὴ Σάῤῥα (στεῖρα οὖσα) δύναμιν εἰς καταβολὴνσπέρματοςἔλαβε,καὶπαρὰ καιρὸνἡλικίαςἔτεκεν,ἐπεὶπιστὸνἡγήσατοτὸνἐπαγγειλάμενον.

Στεῖραοὖσα, "beingbarren."Vulg.Lat., "sterilis."Syr., תוה אתרקעד , "whowasbarren."Andthewordsareretainedinmanyvulgartranslations.Weomitthem,fortheyarefoundonlyintwocopiesoftheoriginal;noraretheytakennoticeofbytheancientscholiasts.Anditisfarmoreprobablethatthesewordswereinsertedinoneortwocopies,thanthattheywereleftoutofalltherest:forthereisnocolourofreasonwhytheyshouldbeomitted;buttheadditionofthem,especiallycontainingatruth,seemstosetoutmorefullythegreatnessoftheinstanceproposed.

Εἰς καταβολὴνσπέρματος.Vulg. Lat., "in conceptione seminis."Rhem.,"receivedvirtueinconceivingseed."Δύναμιςisproperly"vis,""strength,""power."TheVulgarrendersithere"virtutem;"properenoughinLatin,but "virtue" is very improper in our language, as unto this use of theword."Intheconception," for"toconceive.""Adconcipiendumsemen,""adretinendumsemen," "adconcipiendumet retinendumsemen."Syr.,

אערצ ילבקתד , "ut susciperet semen." The inquiries and disputes ofexpositors on these words, as unto their precise signification withreferenceuntoSarah,areuseless,andsomeof themoffensive.Strengthto conceive a child, after the manner of other women, is all that theapostleintends.

Ἔτεκεν is absent in one ancient Greek copy; which supplies it by τὸτεκνῶσαι, after ἔλαβε, to "beget children." It is omitted in the Vulgar,whichreadsthewords"etiampraetertempusaetatis;""yea,pastthetimeofage."TheSyriacretainsit, תדלי ,"brought,"or"bareachild."Thosewhoomitit,referthewholetothecause,orherconception;thosewhoretainit,expresstheeffectalso,inchild-bearing.

Ἡγήσατο.Vulg.,"credidit,"she"believed."SotheSyriac, תרשאד ,"believedassuredly.""Reputavit,""judicavit;""accounted,""judged."

Ver. 11.—Through faith also Sarahherself received strength to conceiveseed; andwas delivered of a childwhen shewas past age; because shejudgedhimfaithfulwhohadpromised.

1.Thepersonwhose faith ishereproposedas exemplary, is Sarah.Butmany expositors suppose that it is not Sarah's faith, but Abraham's,which wrought this effect by Sarah, that is commended. The reasonswhich I have seen on the one side and the other are light, and easilyanswered.ButtherearethosewhicharecogenttoconvincethatitisthefaithofSarahthatisintendedFor,—

ΚαὶαὐτὴΣάῤῥα.(1.)Themannerofexpressionisacertaindeterminationof her person to be the subject spoken of: Καὶ αὐτὴ Σάῤῥα,—"and," or"also, Sarah herself." The words plainly signify the introduction ofanother person in the same order, or unto the same purposewith himbefore spokenof. (2.)AsAbrahamwas the fatherof the faithful,or the

church,soshewasthemotherofit,soasthatthedistinctmentionofherfaith was necessary. She was the free-woman from whence the churchsprang,Gal.4:22,23.Andallbelievingwomenareherdaughters,1Pet.3:6. SeeGen. 17:16. (3.)Herworking andobedience areproposeduntothechurchasanexample,andthereforeherfaithmayjustlybesoalso,1Pet.3:5,6. (4.)Shewasequallyconcerned in thedivinerevelationwithAbraham,andwasassensibleofgreatdifficultiesinitsaccomplishmentasAbraham, ifnotmoreso. (5.)Theblessingof thepromisedSeedwasconfinedandappropriateduntoSarahnolessthanuntoAbraham:Gen.17:16,"Iwillblessher,…yea,Iwillblessher,andsheshallbeamotherofnations." See Gen. 17:19, 18:10. Herein her faith was necessary, and ishererecorded.

Some things may be observed in the proposition of this instance andexample;as,—

(1.)Thatitisthefaithofawomanthatiscelebrated.Hencethatsexmaylearn, even that they also may be examples of faith unto the wholechurch, as Sarah was. And it is necessary for their encouragement;because,[1.]Oftheespecialconcernmentoftheirsexinthefirstentranceof sin, which the apostle animadverts upon, for their instruction inhumility and subjectionunto thewill ofGod, andmakes it amatter ofespecialgrace, that"theyshallbesaved,"1Tim.2:9–15.[2.]Becauseoftheir natural weakness, subject in a peculiar manner unto varioustemptations;whichinthisexampletheyareencouragedtoconflictwithalandovercomeby faith.Whence it is that they are "heirs together"withtheirbelievinghusbands"ofthegraceoflife,"1Pet.3:7.

(2.)HereisasignalcommendationofthefaithofSarah,eveninthatveryinstance wherein it was shaken and failed, though it recovered itselfafterward.Forwhateverworking theremightbeofnaturalaffections inthe surprisal which befell her on the promise of a son, whereon shelaughed, yet therewas amixture of unbelief in it, as appears from thereproofgivenher,"IsanythingtoohardfortheLORD?"Gen.18:13,14.Butbeingawakenedbythatreproof,andreceivingafullerevidencethatitwas the Lord which spake to her, she recovered herself, and rested byfaithinhispowerandtruth.Wherefore,—

Obs. I. Faithmaybe sorely shakenand tossedwithdifficulties, at theirfirstappearance,lyinginthewayofthepromise,whichyetatlastitshallovercome.—And there be many degrees of its weakness and failureherein;as,[1.]Amererecoilingwithsomedisorderintheunderstanding,unabletoapprehendthewayandmanneroftheaccomplishmentofthepromise.Thiswas in theblessedVirginherself,who,on thepromiseofherconceptionofachild, replied, "Howshall,"or "can thisbe, seeing Iknownotaman?"Luke1:34.ButsheimmediatelyrecoveredherselfintoanacquiescencyinthepowerandfaithfulnessofGod,verses37,38,45.[2.] It ariseth unto a distrust of the event of the promises or theiraccomplishment,becauseofthedifficultiesthatlieintheway.Sowasitwith Zacharias, the father of John Baptist; who thereon had his owndumbnessgivenhimforasignofthetruthofthepromise,Luke1:18,20.SowasitwithSarahonthisoccasion;forwhichshewasreproved.Thisisdenied of Abraham, "He staggered not at the promise of God throughunbelief,"Rom.4:20.Andthisattimesisfoundinusall.[3.]Whenthereisforaseasonanactualprevalencyofunbelief.SoitwaswiththeapostlePeter,whenhe deniedhisMaster;who yetwas quickly recovered. It istherefore our duty, [1.] To watch that our faith be not surprised, orshaken by the appearance of difficulties and oppositions. [2.] Not todespondutterlyonanydegreeofitsfailure;foritisinitsnature,bytheuseofmeans,torecoveritsvigourandefficacy.

(3.)ThecarriageofSarahistwicerepeatedbytheHolyGhost,hereand1Pet.3:6;andinbothplacesonlywhatwasgoodinit,—namely,herfaithtowardGodonherrecoveryafterherreproof,andherobservanceofherhusband,whom,speakingtoherself,shecalled"lord,"—ismentionedandproposed,without the least remembrance of her failing ormiscarriage.And such will be the judgment of Christ at the last day concerning allthosewhose faith andobedience are sincere, though accompaniedwithmanyfailings.

2.Thesecondthinginthewordsis,whatishereascribeduntothefaithofSarah, or what she obtained by virtue of it: "She received strength toconceiveseed."

Ἔλαβε.(1.)She"received"it.Itwasnotwhatshehadinorofherself;shehad it in a way of free gift, whereunto she contributed nothing but a

passivereception.

Δύναμιν.(2.)Thatwhichshereceivedwas"strength;"thatis,powerandabilityfortheespecialendaimedat:thisshehadlostthroughage.AndIdobelieve that thiswasnotameremiraculousgeneration,but thatshereceived a general restoration of her nature unto an ability for all itsprimitiveoperations,whichwasbeforedecayed.SowasitwithAbrahamafterward,whoafterthis,afterhisbodywasasdead,receivedstrengthtohavemanychildrenbyKeturah.

Εἰς καταβολὴν σπέρματος. (3.) What she received this strength for byfaith; "to conceive seed." There is no need to debate the precisesignification of the word καταβολή in this place, as elsewhere. Thearguingsofsomeaboutitareoffensive.Itmaysuffice,thatthemeaningofthephraseis,toconceiveachildinthewombafteranaturalwayandmanner,suchastherewasnotintheconceptionofourLordJesusChristinthewomboftheblessedVirgin.Whereforeitismostprobablethattheholy Virgin conceived in her womb immediately upon the angelicalsalutationdeclaringituntoher.ButSarahconceivednotuntilsomegoodwhile after the divine revelationmade unto her that she should have achild.SeeGen.17:21,21:2.

Heresomecopiesreadστεῖραοὖσα,"beingbarren;"whichwastrue,andincreaseth the miracle of her conception;—that whereas she had beenbarrenalltheusualandordinarytimeofwomen'sbearingchildreninthecourse of their lives, she shouldnow inher old age conceive seed. It isobserved, indeed, that"Saraiwasbarren,"Gen.11:30.Butyetwhenthetrial of her faith came, the difficulty did not arise from a naturalbarrenness,butthatthetimeoflifeforbearingofchildrenwasnowpastwithher.Shewasold,"anditceasedtobewithherafterthemannerofwomen," Gen. 18:11, 12; or, as the apostle expounds it, her wombwasdead,Rom.4:19.Andthisisthatwhichherethegreatnessofthiseffectoffaithisascribedunto,namely,thatshewas"deliveredofachildwhenshewaspastage."

Ἔτεκεν.Ifwereadἔτεκε,withmostcopies,"shewasdeliveredofachild,"orshe"childed,"she"bareachild," thentheparticleκαί isconjunctive,and denotes an addition unto what was said of her conceiving seed,

namely,thatshe"alsochilded,"orbroughtforthachild.Ifitbeabsent,itistoberenderedby"even,"todenoteaheighteningcircumstanceofwhatwasbeforeeffected. "Shereceivedstrength toconceiveseed,evenwhenshewaspastage."But the former is tobe followed; she conceived,andaccordinglybareason,Gen.21:2.

Παρὰκαιρὸνἡλικίας.Thatwhichwaseminentherein,manifestingthatitwas a mere effect of faith, is, that it was thus with her παρὰ καιρὸνἡλικίας,"aftertheseasonofagewaspast."SotheapostleexpoundsthatpassageinMoses,"Sarahwasold,andwellstrickeninage;anditceasedtobewithSarahafterthemannerofwomen,"Gen.18:11.Shewasninetyyearsoldatthattime,chap.17:17.Andthiswasthatwhichatfirstshookherfaith,forwantofadueconsiderationoftheomnipotencyofGod;forthat the improbabilityhereof, and the impossibility of it in anordinaryway of nature, was that which shook her faith for a season, as evidentfrom the reply made by God unto her, "Is any thing too hard for theLORD?"Gen. 18:14. She considerednot thatwhere divine veracitywasengaged, infinitepowerwouldbe so also tomake it good.Andwemayobserve,that,—

Obs. II.AlthoughGodordinarilyworkethbyhisconcurringblessingonthecourseofnature,yetishenotobligedthereunto.Yet,—

Obs. III. It is no defect in faith, not to expect events and blessingsabsolutelyabovetheuseofmeans,unlesswehaveaparticularwarrantyforit,asSarahhadinthiscase.

Obs. IV. The duty and use of faith about temporal mercies are to beregulatedbythegeneralrulesoftheword,wherenoespecialprovidencedothmakeapplicationofapromise.

Obs. V. Themercy here spoken of, concerning a son untoAbrahambySarahhiswife,wasabsolutelydecreed,andabsolutelypromised;yetGodindispensablyrequiresfaithinthemforthefulfillingofthatdecree,andtheaccomplishmentofthatpromise.

ThegreatenginewherebymenhaveendeavouredtodestroythecertaintyandefficacyofthegraceofGodisthis,thatifhehaveabsolutelydecreed

andpromisedanythingwhichhewillaccomplish,thenallourdutywithrespectuntoitisrenderedunnecessary.Andifthisbeso,allthefaithofthe church under the old testament concerning the promised Seed, orcoming of the Messiah, was vain and useless, for it was absolutelydecreedandabsolutelypromised.SowouldhavebeenthefaithofSarahinthiscase;norcouldshehavedeservedblameforherunbelief.Butitisnoway ingloriousunto themethodsofGod,asuntohisowngraceandourobedience,thattheyareunsuiteduntothecarnalreasoningsofmen.

3.Thelastthinginthewordsisthegroundoftheeffectdeclared,orthenatureofthatfaithwherebysheobtainedthemercymentioned.Andthiswas,"Becauseshejudgedhimfaithfulwhohadpromised."

Ἐπεί, "quoniam," "because."Ἐπεί. It doth not intimate themeritoriouscauseofthethingitself,noranyprocuringcauseofit;itonlyshowsthereasonofwhatwasbeforeasserted,namely,thatitwasbyfaiththatsheobtainedachild,—"Forshejudged,"etc.

That which is ascribed unto her on this occasion, which contains thegeneralnatureof that faithwhereby she received strength, is, that "shejudgedhimfaithfulwhohadpromised,"etc.

Ἡγήσατο. (1.) The act ascribed unto her is, that "she judged," shereckoned, esteemed, reputed him so to be. Vulg. Lat. and Syr., "shebelieved:" which is true; but there is more in this word than a nakedassent,thereisadeterminateresolutionofthemindandjudgment,onadueconsiderationoftheevidencegivenforitsassentuntoanytruth.Andherein the nature of true faith in general doth consist, namely, in themind's judging anddeterminationupon the evidenceproposed. Sarah'sfaith in this case was the issue of a temptation, a trial.When she firstheard the promise, she considered only the thing promised, and wasshaken inher faithby the improbabilityof it,being thatwhichshehadlostallexpectationandevendesireof.Butwhensherecollectedherself,andtookoffhermindfromthethingpromiseduntothePromiser,faithprevailedinher.

Τὸν ἐπαγγειλάμενον. (2.) This ismanifest in the especial object of herfaithherein;and thatwas, "He thatpromised,"—that is,Godhimself in

his promise. She first thought of the thing promised, and this seemeduntoheraltogetherincredible;butatlength,takingoffherthoughtsfromtheconsiderationofallsecondcauses,shefixedhermindonGodhimselfwhohadpromised,andcameuntothisresolution,whateverdifficultiesoroppositionslayinthewayoftheaccomplishmentofthepromise,hethatmadeitwasabletoremovethemall;andsuchwashisfaithfulness,thathewouldmakegoodhiswordwhereinhehadcausedhertoputhertrust.

Πιστόν.(3.)Soitisaddedinthelastplace,that"shejudgedhimfaithful."She resolved her faith into, and rested upon the veracity ofGod in theaccomplishmentofhispromises;whichistheimmediateproperobjectoffaith,Tit.1:2.Butyetalsoshejoinedwithittheconsiderationofalmightypower;forshethusrecollectedherselfuponthosewordsofGod,"IsanythingtoohardfortheLORD?"Andwemaysee,—

Obs.VI.Thattheformalobjectoffaithinthedivinepromisesisnotthethings promised in the first place, but God himself in his essentialexcellenciesoftruthorfaithfulness,andpower.—Tofixourmindsonthethingsthemselvespromised,tohaveanexpectationorsuppositionoftheenjoyment of them, as suppose mercy, grace, pardon, glory, without apreviousacquiescencyofmindinthetruthandfaithfulnessofGod,oronGodhimselfas faithful,andabletoaccomplishthem, isbutadeceivingimagination.ButonthisexerciseoffaithinGod,wemakeacomfortableapplicationof the thingspromiseduntoourown souls; asdidSarah inthiscase.And,—

Obs.VII.EverypromiseofGodhaththisconsiderationtacitlyannexedtoit,"IsanythingtoohardfortheLORD?"—Thereisnodivinepromise,nopromiseof thenewcovenant,butwhen it comesunto the trial, asuntoourclosingwithit,weapprehendasgreatadifficultyandimprobabilityofitsaccomplishmentuntousasSarahdidofthis.Allthingsseemeasyunto them who know not what it is to believe, nor the necessity ofbelieving;theydosotothemalsowhohavelearnedtoabusethegraceofGodexpressedinthepromises,andtoturnitintowantonness:butpoor,humble, broken souls, burdened with sin, and entangled in their owndarkness, find insuperabledifficulties,as theyapprehend, in thewayofthe accomplishment of the promises. This is their principal retreat intheir distress, "Is any thing too hard for the LORD?"ThisGodhimself

proposeth as the foundation of our faith in our entering into covenantwithhim,Gen.17:1,2.Andtherefore,—

Obs. VIII. Although the truth, veracity, or faithfulness of God, be in apeculiar manner the immediate object of our faith, yet it takes in theconsiderationof all otherdivine excellencies for its encouragementandcorroboration. And all of them together are that "name of the LORD,"whereonabelievingsoulstaysitselfinallextremities,Isa.50:10.And,—

Thusis"therighteousnessofGodrevealedfromfaithtofaith;"thatis,therighteousness ofChrist as tendered in the promise ismade known andcommunicated from the faith ofGod therein unto the faith of thembywhomitisbelieved.

Hebrews11:12

In this verse we have an illustration of the fruit of the faith beforedeclared, by the eminent consequent of it, in the numerous orinnumerableposterityofAbraham.

Ver.12.—Διὸκαὶἀφʼἑνὸςἐγεννήθησαν,καὶταῦτανενεκρωμένου,καθὼςτὰἄστρατοῦοὐρανοῦ τῷπλήθει,καὶὡςἡἂμμοςἡπαρὰ τὸ χεῖλοςτῆςθαλάσσηςἡἀναρίθμητος.

Ver. 12.—Thereforesprang thereevenofone,andhimasgoodasdead,[somany]asthestarsoftheskyinmultitude,andasthesandwhichisbythesea-shore,innumerable.

The things contained in this verse, as they were a consequent of theoriginalmercy or fruit of faith in the conception and birth of Isaac, sothey are reckoned also themselves unto the gratuitous remuneration offaith,althoughitbenotaddedparticularlythatitwasbyfaith.FortheyareexpresslycontainedinthepromisetoAbraham,whichhereceivedby

faith,andthatintheverywordsrecordedherebytheapostle:Gen.15:4,5, the Lord said unto him, "He that shall come forth out of thine ownbowelsshallbethineheir;"whichiswhatwasdeclaredintheforegoingverse.Andthenheadds,"Looknowtowardheaven,andtellthestars,ifthou be able to number them,… So shall thy seed be;" as it is in thisplace:andchap.22:17,"Iwillmultiplythyseedasthestarsoftheheaven,andasthesandwhichisuponthesea-shore."

Wherefore thebeliefhereofbelongedunto that faithofAbrahamwhichhe is commended for. And it had its peculiar difficulties also, thatrendered it both acceptable and commendable. Forwhereas he himselfhad but one son by virtue of the promise, it was not easy for him toapprehendhowheshouldhavesuchaninnumerableposterity.

And it may be observed, that the first testimony given unto thejustificationofAbrahamby faith,wasuponhisbeliefof thispartof thepromise, that his seed shouldbe as the stars of heaven, that cannot benumbered; for thereon it is immediatelyadded, that"hebelieved in theLORD, and he counted it to him for righteousness," Gen. 15:5, 6. Foralthough this promise concerned things temporal, yet it belonged untothe way of redemption by Christ, the promised seed: so that justifyingfaith may act itself, and be an evidence of our justification, when webelieve promises even about temporalmercies, as they belongunto thecovenant; whereof we have innumerable examples under the oldtestament.

Διό.Thenoteofinference,διό,"therefore,"respectsnotaconsequenceinthe way of reasoning, but the introduction of a consequent, or othermatter,uponwhatwasbeforeasserted.

Καί.Andtheparticleκαίintheoriginalisnotconjunctive,butemphaticalonly;sowerenderiteven,"evenofone."

Τῷπλήθει.Theblessingheredeclaredasafruitoffaith,is,anumerousposterity.NotonlyhadAbrahamandSarahoneson,upontheirbelieving,butbyhimanumerous,yea,aninnumerable,posterity.

But itmaybe inquired,whence this shouldbe such a blessing as to be

celebratedamongstthemosteminentfruitsoffaith,asbeingthesubjectofasolemndivinepromise.Ianswer,Itwasso,becausethewholechurchof God, who should be the true worshippers of him under the oldtestament, was confined unto the posterity of Abraham. Therefore wastheirmultiplicationasingularblessing,whichall the faithfulprayedforandrejoicedin.SoisitstatedbyMoses,Deut.1:10,11:"TheLORDyourGod hath multiplied you, and, behold, ye are this day as the stars ofheaven for multitude. The LORD God of your fathers make you athousand times so many more as ye are, and bless you, as he hathpromisedyou!"And,—

Obs. I.WhenGod is pleased to increasehis church innumber, it is onvariousaccountsamatterofrejoicinguntoallbelievers;andasubjectoftheirdailyprayers, as thatwhich is frequentlypromised in thewordoftruth.

Obs. II. An ungodly, carnal multitude, combined together in secularinterests for their advantage, unto the ends of superstition and sin,callingthemselves"thechurch,"likethatofRome,issetupbythecraftofSatan,toevadethetruthanddebasethegloryofthesepromises.

This blessing of a numerous posterity is variously set forth, illustrated,andheightened.

1.Fromtherootofit.Itwas"one,"oneman;thatisAbraham.UntohimalonewasthegreatpromiseoftheblessingSeednowconfined.Andhe,though but one, was heir of all the promises. And this privilege ofAbraham,theJews,whentheyweregrownwickedandcarnal,boastedofandapplieduntothemselves.Theyspake,saying,"Abrahamwasone,andhe inhabited the land: but we are many; the land is given us for aninheritance," Ezek. 33:24.Hewas that onewhose rights and privilegesthey appropriated unto themselves. He was mentioned so here by theapostle, to set off the greatness of the mercy proposed, that so manyshouldspringofone.

Καὶ ταῦτα νενεκρωμένου. 2. From the consideration of the state andoutward condition of that one when he became the spring of thisnumerous posterity; "and him as good as dead,"—καὶ ταῦτα

νενεκρωμένου:soallourtranslationsfromTyndal,muchtothesenseofthewords.Soitisexpressed,Rom.4:19,Σῶμαἤδηνενεκρωμένον,—"Hisbody now dead;" or rather, "mortified," brought towards death, madeimpotentbyage;being,astheapostlethereobserves,"aboutanhundredyears old." The word ταῦτα is variously rendered; but, as Erasmusobserves,itisoftenusedadverbially,andrendered"idque,""atque,""id,""etquidem;""andthat,""andtruly."Andifweshallsaythatκαὶταῦταistakenforκαὶπρὸςταῦτα,assometimes it is, themeaningwillbeplain:"And as unto these things,"—that is, the generation of children,—"onethatwasdead."OtherwiseIcannotbetterexpressthesensethanasitisinour translation.For this sense cannotbe allowed, that "there sprangfromone,andthatafterhewasdead;"withrespectuntothesucceedingprogenitorsofthepeople:butrespectishaduntothethenpresentstateof Abraham. His body naturally was as useless unto the end of theprocreationofsuchaposterityasifithadbeendead.

Obs. III. God oftentimes by nature works things above the power ofnature in its ordinary efficacy and operations. So by weak and deadmeansheoftenproducethmightyeffects.

Ἐγεννήθησταν.Thewayof the raisingof thisposterity from this "one,"we express by, "They sprang from him;" that is, as the word signifies,were"begotten"orbornintheirseveralgenerations,—theoriginalspringandfountainofthemallbeinginhim.

3. The greatness of this fruit of faith, in a numerous posterity, isexpressed by declaring the multitude of them, in a twofold proverbialexpression.

Τῷπλήθει.(1.)Theywereformultitude,"asmanyasthestarsinthesky."Ihadrathersay,"thestarsofheaven,"asitisintheoriginal,forsotheyare constantly called; and inallnaturalists theplaceof their fixation istermed"thestarryheaven."

Τὰἄστρα τοῦ οὐρανοῦ. This expressionwas first used byGodhimself,whocommandedAbrahamtogoout,or"broughthimforthabroad,"andbade him "look toward heaven and tell the stars, if he were able tonumberthem."Now,althoughitispretendedthat,byrulesofart,those

ofthemwhicharevisibleorconspicuousmaybenumbered,andarenotsogreatamultitudeasissupposed,yetitisevidentthatinanakedviewof them, by our eyes, without any outward helps, such as God calledAbrahamunto,therecanbenogreaterappearanceofwhatisabsolutelyinnumerable.

Besides,IjudgethatinthiscomparisonoftheposterityofAbrahamuntothestarsofheaven,notonlytheirnumber,buttheirbeautyandorderarealso respected. The stars of heaven are like the inhabitants of a well-governed commonwealth, a people digested into order and rule, withgreat variety as unto their magnitude and aspects. This was a justrepresentationofthenumerousposterityofAbraham,disposedintotheorderofawisecommonwealthinthegivingofthelaw.

(2.)Intheotherallusiontheyaredeclaredtobeabsolutelyinnumerable.It isnotsaidthat theyshouldbeasmanyasthesandbythesea-shore;but as that is "innumerable," so should they also be. So were they amultitude, in their successive generations, which could be no morenumberedthanthesandbythesea-shore.

On many considerations there cannot be a greater instance of theabsolute certainty of an almighty efficacy in divine promises for theiraccomplishment, than is in that here proposed.Neither their own sins,nor the oppressions of the world, nor their Egyptian bondage, nor thegraves of the wilderness, could hinder this fruit of faith, or theaccomplishment of this promise. And hence proceeded the miraculousmultiplicationof theposterityofJacob inEgypt,wherein fromseventy-five persons, in little more than two hundred years, there sprang "sixhundredthousandmen,besideswomenandchildren."Wherefore,—

Obs. IV. Whatever difficulties and oppositions lie in the way of theaccomplishment of the promises under the new testament, made untoJesus Christ concerning the increase and stability of his church andkingdom,theyshallhaveanassuredaccomplishment.

Hebrews11:13

Upon the proposal of these instances, because there was somewhatpeculiar in them,distinct from thosebefore recountedand thosewhichfollow after, namely, their pilgrim estate after the call of Abraham, theapostledivertsuntothedeclarationofwhattheydid,whattheyattained,andwhattheyprofessedinthatstate.Hisentranceintoitisinthisverse.

Ver. 13.—Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαβόντες τὰςἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες, καὶ πεισθέντες, καὶἀσπασάμενοι,καὶὁμολογήσαντεςὅτιξένοικαὶπαρεπίδημοίεἰσινἐπὶτῆςγῆς.

Κατὰπίστιν.Vulg.Lat.,"juxtafidem,""accordingtofaith."Syr., אתונמיהב ,"infaith;"asintheformerplaces,whereitisἐνπίστει.Beza,"secundumfidem;"moreproperlythan"juxta."

Μὴ λαβόντες τὰς ἐπαγγελίας. Vulg. Lat., "non acceptisrepromissionibus,""havingnotreceivedthepromises."Beza,"nonadeptipromissa,""havingnotobtainedthepromises;"Ithinklesstothemindofthe apostle. Syr., ןוהנכלומ , "their promise," the promise made to them.Ethiop.,"allthesebelieving,obtainedtheirownpromises;"asitisusualwiththattranslator,tocontradictthetext.

Πόῤῥωθεν, "è longe," "è longinquo," "eminus;" "afar off," at a greatdistance.

Πεισθέντες is not in the Vulgar Latin nor Syriac, but is inmost Greekcopies,andisnecessarytothesense.

Ἀσπασάμενοι. Vulg. Lat., "salutantes." Beza, "amplexi essent;" as we,"embraced."Syr., הב וידהו ,"andrejoicedinit."

Ver. 13.—These all died in faith, not having received the promises, buthavingseenthemafaroff,andwerepersuadedof[them],andembraced[them],andconfessedthattheywerestrangersandpilgrimsontheearth.

Thereisproposeduntousinthewords,1.Thepersonsspokenof;and,2.Whatisaffirmedofthem.

Οὗτοιπάντες.1.Thepersonsspokenof,—"Allthese."Thatis,notallthat

hehadinstancedinfromthebeginningofthechapter,althoughtheyalso,allofthemexceptEnoch,whowastranslated,diedinfaith;butthoseonlywho left their own country on the especial command of God, living aspilgrimsinthelandofCanaan,andelsewhere,—thatis,Abraham,Sarah,Isaac, and Jacob. This is evident fromwhat is affirmed of them in theensuingverses,13–15.

2.Ofallthese,manythingsareaffirmed.

Ἀπέθανονκατὰ πίστιν. (1.)That they "died in faith."That they livedbyfaith,hehadbeforedeclared;andnowheaddsthatsotheydiedalso.Itisintheoriginal,"accordingtofaith;"inthesamesense.So,to"walkκατὰσάρκα,"Rom.8:4,isthesamewithlivingἐνσαρκί,verse8.Andsoitiswellrendered,"infaith."

There is no doubt but that the apostle commends the faith of themspoken of, from its perseverance unto the end; as there is no faithgenuineoracceptedwithGodbutwhatdothandwilldoso.Their faithfailedthemnot,neitheruntonorintheirlastmoments.Butthereisalsosomewhat more intended, namely, the exercise of faith in dying: theydied in the exercise of faith as unto their own persons and state. Andhereunto is required, [1.]The firmbeliefofasubstantialexistenceafterthis life; without this all faith and hope must perish in death. [2.] AresignationandtrustoftheirdepartingsoulsintothecareandpowerofGod, when they understood not how they could continue in their ownconduct. [3.] The belief of a future state of blessedness and rest, herecalled "an heavenly country," "a city" prepared for them by God. [4.]Faith of the resurrection of their bodies after death, that their entirepersons,whichhadundergonethepilgrimageofthislife,mightbestatedineternalrest.For,onthistheirdyinginfaith,Godafterdeath"wasnotashamedtobecalledtheirGod,"Heb.11:16.WhenceourSaviourprovestheresurrectionofthebody,Matt.22:31,32.And,—

Obs.I.Itisthegloryoftruefaith,thatitwillnotleavetheminwhomitis,thatitwillnotceaseitsactingsfortheirsupportmentandcomfortintheirdying;whenthehopeofthehypocritedothperish.And,—

Obs.II.Thelifeoffaithdotheminentlymanifestitselfindeath,whenall

otherreliefsandsupportmentsdofail.And,—

Obs.III.Thatisthecrowningactoffaith,thegreattrialofitsvigourandwisdom,namely,inwhatitdothinourdying.And,—

Obs.IV.Henceitisthatmanyofthesaints,bothofoldandoflate,haveevidencedthemosttriumphantactingsoffaithintheapproachofdeath.

Μὴλαβόντεςτὰςἐπαγγελίας.(2.)Thesecondthingaffirmedofthemis,thatthey"receivednotthepromises."

Itisgrantedthatthe"promises"areheretakenforthethingspromised;ἐπαγγελίας for ἐπάγγελτα. For as unto the promises themselves, they"saw them," they "were persuaded of them," they "embraced them;"whereforeitcannotbesaidthattheyreceivedthemnot.AndofAbrahamitissaidexpressly,thathedidreceivethepromises,verse17;asalso,thatallotherbelieversundertheoldtestamentdidobtainthem,verse33.

Again, "the promises," in the plural number, is the same with "thepromise,"inthesingular,verse39:forthepromiseintendedwasbutone,butwhereas it is frequentlyrenewed, it iscalled"thepromises;"asalsobecauseofthemanifoldoccasionaladditionsthatweremadeuntoit,anddeclaratoryofit.

This "promise,"or the thingpromised, someexpositors (asGrotiusandhis follower) take to be the land of Canaan, which these patriarchspossessednot.Butnothingcanbemoreremotefromtheintentionoftheapostle; forwhilst they received not these promises, the countrywhichthey looked after was heavenly. And in the close of this discourse, heaffirmethofthemwholivedinCanaaninitsgreatestglory,andpossesseditinquietness,asSamuelandDavid,thattheyreceivednotthepromise,verse 39. Wherefore this promise is no other but that of the actualexhibition of Christ in the flesh, with all the privileges of the churchthereby, which the apostle had so fully insisted on, chapters 7–10,foregoing.So,inparticular,Abraham'sseeingthepromisesafaroff,andembracing them, is interpreted by his seeing the day of Christ andrejoicing, John 8:56. This was the great fundamental promise of theblessing Seed made unto Abraham, which virtually comprised in it all

otherpromisesandblessings,temporalandeternal.Thiswasthat"betterthingwhichGod provided for us" under the new testament, "that theywithoutusshouldnotbemadeperfect,"Heb.11:40.And,—

Obs. V. The due understanding of the whole old testament, with thenatureof the faithandobedienceof all the saintsunder it,dependsonthis one truth, that they believed things that were not yet actuallyexhibitednorenjoyed.—Thisisthelineoflifeandtruththatrunsthroughalltheirprofessionandduties,thewholeexerciseoftheirfaithandlove,withoutwhich it was but a dead carcass. It was Christ in the promise,evenbeforehiscoming,thatwasthelifeofthechurchinallages.And,—

Obs.VI.Godwouldhavethechurchfromthebeginningoftheworldtolive on promises not actually accomplished.—For althoughwe do enjoytheaccomplishmentofthegreatpromiseoftheincarnationoftheSonofGod, yet the church continues still to live on promises, which in thisworldcannotbeperfectlyfulfilled.And,—

Obs.VII.Wemayreceive thepromisesas to thecomfortandbenefitofthem,whenwedonotactuallyreceivethethingspromised.Seeverse1.And,—

Obs.VIII.Asourprivileges in theenjoymentof thepromisesareabovetheirsundertheoldtestament;soourfaith,thankfulness,andobedience,oughttoexceltheirsalso.

(3.)Thethirdthinginthewords,istheexerciseandactingsoftheirfaithtowardsthosepromiseswhichtheyhadnotyetreceived;thatis,intheirfull accomplishment.And this is expressed under twoheads: [1.]Whatdid immediately respect the promises themselves. [2.]What professiontheymadethereonasuntoallotherthings.

[1.] Therewere three degrees of the actings of their faith, with respectuntothepromisesthemselves:1st.They"sawthemafaroff;"2dly.Theywere "persuaded of them;" 3dly. They "embraced them:" wherein thewholeworkoffaithwithreferenceuntodivinepromisesiscomprisedandregularly disposed. For sight or knowledge, with trust or assuredpersuasion,andadherencewithlove,comprisethewholeworkoffaith.

Πόῤῥωθεν αὐτὰς ἰδόντες. 1st. They "saw them afar off," at a greatdistance.Thisfurthermakesitevidentthatitisthethingspromised,andnot the promises themselves, that are intended; for the promises werepresentwiththem,givenuntothem,andnotafaroff.Thewordrespectstime,andnotdistanceofplace;"èlonginquo."Itwasthenalongspaceoftimebeforethosepromisesweretobeaccomplished.Andthisspacewasgradually taken off and shortened, until it was said to be a very "littlewhile,"Hag.2:6, 7; andhe thatwaspromisedwas to come "suddenly,"Mal.3:1.Butatpresentitwas"afaroff."Thiskeptthechurchinalongingexpectation anddesire of the comingof this day;wherein theprincipalworkofitsfaithandlovedidconsist.

Obs. IX. No distance of time or place can weaken faith as unto theaccomplishment of divine promises.—There are such still left unto usuponrecord,thatare,itmaybe,afaroff;suchasthosewhichconcernthedestructionofAntichrist, and the glory of the kingdomofChrist in thelatterdays.Theruleoffaithconcerningthemisgivenus,Hab.2:3,4.Yea,—

Obs. X. Quiet waiting for the accomplishment of promises at a greatdistance,andwhichmostprobablywillnotbeinourdays,isaneminentfruitoffaith.—"Hethatbelievethwillnotmakehaste."

Ἰδόντες.Thustheysawthem:Itisanactofthemindandunderstandingthatisexpressedbythisverbofsense.TheyunderstoodthemindofGodin the promises, that is, in general; and had the idea of the thingspromised in their minds. It is true, they discerned not distinctly andparticularly the whole of what was contained in them; but theyconsideredthem,anddiligentlyinquiredintothemindofGodinthem,1Pet. 1:11, 12. They looked on the promises, they saw them as a map,wherein was drawn up the whole scheme of divine wisdom, goodness,andgrace, for theirdeliverance fromthestateofsinandmisery;butatsuch a distance as that they could not clearly discern the thingsthemselves,butonlysawashadowofthem.

Andthisisthefirstactoffaithwithrespectuntodivinepromises,namely,thediscerningorunderstandingofthegoodness,wisdom,love,andgraceofGodinthem,suiteduntoourdeliveranceandsalvation.AndthisItake

tobeintendedinthisexpression,"theysawthem;"whichexpositorstakenonoticeof.

Πεισθέντες. 2dly. They were "persuaded of them,"—fully or certainlypersuadedofthem,asthewordisusedfrequently.Thisisthesecondactof faith with respect unto divine promises. And it is the mind'ssatisfactory acquiescency in the truth of God as unto theiraccomplishment. For when we discern the excellency of the thingscontained in them, the next inquiry is after an assurance of ourparticipation of them. And herein, on the part of God, his truth andveracitydo represent themselvesuntous,Tit. 1:2.Hence ariseth a firmpersuasion of mind concerning their accomplishment. And to confirmthis persuasion, God, in infinite condescension, confirmed his promiseandhistruththereinuntoAbrahamwithhisoath,astheapostleatlargedeclares,Heb.6:12–18.Hereontheywereassuredlypersuadedthattheywere not empty flourishes, mere promises, that they were not subjectuntoanydisappointment;butnotwithstandingtheirgreatdistance,andthe intervenience of all sorts of difficulties, they should certainly beaccomplishedintheirappointedtimeandseason,Isa.60:22.

Obs.XI.ThisfirmpersuasionofthetruthofGodintheaccomplishmentofhispromisesuntous,uponadiscoveryoftheirworthandexcellency,isthesecondactoffaith,whereinthelifeofitdothprincipallyconsist.

Ἀσπασάμενοι.3dly.Onthispersuasionthey"embracedthem."Thewordsignifies "to salute," and is applied unto such salutations as areaccompanied with delight and veneration. And because this kind ofsalutationisusuallyexpressedbystretchingoutthehandstoreceiveandembracethatwhich issaluted, it isusedalso for"toembrace;"which isthemostpropersenseofitinthisplace.Wherefore,thisembracingofthepromises is the heart's cleaving to them with love, delight, andcomplacency;whichifitbenotaproperactoffaith,yetisaninseparablefruitthereof.

Theapostle,therefore,hathheregivenusablessedrepresentationofthefaithoftheseprimitivebelievers;andthereinoftheframeoftheirheartsand minds in their walking before God. God had given unto them,confirmed and repeated, the great promise of the blessing Seed, as a

recoverer from the state of sin, misery, and death. This they knew, asunto the actual accomplishment of it, was yet at a great distance fromthem;howbeittheysawthatofthedivinewisdom,goodness,andgraceinit, as was every way suited unto their satisfaction and reward. Hereonthey thrust forth the arms of their love and affection to welcome,entertain,andembracehimwhowaspromised.Andofthisembracementof the promises, or of the Lord Christ in the promise, the Book ofCanticlesisablessedexposition.

Thiswasthelife,thiswasthecomfortandsupportmentoftheirsouls,inall their wanderings, under all their sufferings, in all the hazards andtrialsof theirpilgrimage.Andseeing it succeededsowellwith them,asthe apostle in thenext versesdeclares, it is an eminent encouragementunto us to abide in the profession of the faith of the gospel,notwithstanding all difficulties, oppositions, and persecutions that wemeetwithal;wehavingalreadyreceivedthatgreatprivilegewhereoftheywereonlyintheexpectation.

Andwemayobserveby theway, the impietyofmany inourdays,whoeven deride such a faith as hath the divine promises for its especialobject, which it embraceth, mixeth itself withal, and produceth anaffianceinGodfortheiraccomplishmentuntothemselvesinwhomitis.Forthiswasthatfaithwhereby"theeldersobtainedagoodreport,"andnotamerenaked,barrenassentuntodivinerevelation;whichisallthattheywillallowuntoit.

Ὁμολογήσαντες. [2.] The second effect of their faith was, that they"confessed that they were strangers and pilgrims on the earth." To"confess," is to grant that which we cannot deny, whether we do itwillinglyorunwillingly.Butthatisnotthesenseofthewordashereused;ithathanothersignification.Ὁμολογίαisthe"profession"thatwemakeofourfaithandhope,2Cor.9:13;1Tim.6:12;Heb.3:1,4:14,10:23.AnditisapplieduntothewitnesswhichtheLordChristgaveuntohimselfandhisdoctrine, 1Tim.6:13.So is theverb,ὁμολογέω,constantlyused, "toavowpublicly,""toprofessopenly"whatisourfaithandhope,especiallywhenwemeetwith danger on the account of it. SeeMatt. 10:32; Luke12:8; Rom. 10:9, 10. That, therefore, which is ascribed unto thesebelievers is, that on all occasions they avowedly professed that their

interest was not in nor of this world; but they had such a satisfactoryportion in the promises which they embraced, as that they publiclyrenounced a concernment in the world like that of other men, whoseportionisinthislife.And,—

Obs.XII.Thisavowedrenunciationofallother thingsbesidesChrist inthepromise,andthegood-willofGodinhim,astothereposeofanytrustorconfidence inthemforourrestandsatisfaction, isaneminentactofthatfaithwherebywewalkwithGod,Jer.3:23,24;Hos.14:2,3.

Ξένοικαὶπαρεπίδημοι.That, inparticular,whichtheythusprofessedofthemselvesis,that"theywerestrangersandpilgrimsontheearth."Rest,orhome,istheperfectionofournaturesorbeings;anditwasoriginallyintrustedwithpowersofoperationfortheattainingofit.Butbysinthosepowersarelost,andtheendisnomorebythemattainable.Yetwecannotbutcontinuestilltoseekafterit;andthemostofmendolookforitinthisworld,inthislife.This,therefore,istheirhome,theircountry,theircityofhabitation.Thesebelieversprofessedthatitwasnotsowiththem,thatthis was not their rest; they did but wander about in the world for aseason.ThisprofessionmadeAbraham,Gen.23:4;andJacob,Gen.47:8,9;andDavid, 1Chron.29:15,Ps.39:12.Andthatallbelieversaresuch,theapostlePeterdeclares,1Epist.2:11.

If we distinguish these two sorts; ξένοι, "strangers," are such as arealwaysmoving,havingnoabidingplaceatall,—suchaswasthestateofourLordJesusChristduringhisministry,whenhe"hadnotwheretolayhishead;"παρεπίδημοι,or"pilgrims,"aresuchastakeupanabodeforaseason,without an intermixturewith the rights, duties, or privileges oftheplacewhereintheyare.

Ἐπὶ τῆςγῆς.This theyare said tobe "on theearth,"during theirwholecontinuancehereinthisworld.Andanintimationisgivenofthatotherstatewhich they looked for, andwherein their interest did lie, namely,heaven.

Thesumofthewholeis,thattheyprofessedthemselvescalledoutoftheworld, separated from the world, as unto interest, design, rest, andreward;havingplacedtheirfaith,hope,andtrust,asuntoallthesethings,

inheavenabove,andthegoodthingstocome.

What it is to be "strangers andpilgrims" in thisworld;what actings offaith,whatframesofspiritoughttobeinthemthatareso;whatevilsanddangers they shall be assuredly exposed unto; what duties theconsideration hereof is amotive unto; what use theymaymake of theworld,andthethingsofit;whatisrequiredtostatethemintheheavenlypolity,whereby,althoughtheyarepilgrims,yet theyarenotvagabonds;wouldbeheretoolongtoexplain.

Hebrews11:14

From the profession of these patriarchs, that they were "strangers andpilgrims on the earth," the apostle makes an inference from what iscontainedtherein,whichdothmoreexpresslydeclaretheirfaiththanthewordsthemselveswhichtheyweresaidtouse.

Ver.14.—Οἱγὰρτοιαῦταλέγοντεςἐμφανίζουσινὅτιπατρίδαἐπιζητοῦσι.

Ver. 14.—For they that say such things, declareplainly that they seek acountry.

Οἱγάρ."Fortheythatsaysuchthings;"—betheywhotheywillthatspeaksuchthingsasthesesincerely.Or,thesepersons,intheircircumstances,sayingsuchthingsas theyarerecorded in theScripture tohavespokenandpubliclyavowed.

Ἐμφανίζουσιν."Declareplainly;"theymakeitmanifestandevidentuntoall: that is, there is this plain, openmeaning and sense in theirwords.Thisisthatwhichmayeasilybeknowntohavebeentheirmind,andwhattheydesignedintheirwordsorexpressions.

Ἐπιζητοῦσι.And thiswas, that they did "seek a country," or "a city forthemselves," as the Syriac expresseth it; that they "diligently inquiredafterit,"asthewordsignifies,orsoughtitwithdiligence.

There isanentrance inthesewordsonatrainofevidentconsequences,

one upon and from another, which he pursues in the next verses. Forfromtheirprofessionheconcludesthatthey"desiredacountry."Andiftheydidso,itmustbeeitherthatfromwhencetheycame,orsomeother.That fromwhence theycame it couldnotbe, for the reasonheassigns.Andifsomeother,itmustbeabetterthaneitherthatfromwhencetheycame or where they were; which could be no other but a "heavenlycountry,"—thatis,heavenitself.

And some few things we may observe on this first inference of theapostle;as,—

Obs. This is the genuine and proper way of the interpretation of theScripture, when from the words themselves, considered with relationuntothepersonsspeakingthem,andalltheircircumstances,wedeclarewhat is their determinate mind and sense.—Hereunto, on the dueapprehension of the literal sense of thewords themselves, the studiousexerciseofreason,inallproperwaysofarguing,isrequired.

SometherearewhodenyallexpositionoftheScripture;whichistosay,thatitoughtnottobeunderstood.Somearefeignedtosupposethatthereisnothingneedfulhereuntobut"spiritualillumination."Andsomethinkthereisnoneedofanysuchthingthereunto,butonlythecommonuseofourrationalfaculties,asintheunderstandingofotherartsandsciences.ThevanityofallwhichimaginationsIhaveatlargeelsewherediscoveredanddisproved.

The inference of the apostle from these words of the patriarchs is soevident and uncontrollable, that he affirms themselves to "declareplainly"whathedeclares tobe thesensecontained in theirwords.Andindeed, take the words precisely, without a consideration of the mindwherewiththeywerespoken,thecircumstancesinwhich,andtheendforwhichtheywerespoken,andtheydonotexpressanypeculiaractorfruitof faith; for theveryheathenhadanapprehensionthat this life isbutakindofpilgrimage.SospeaksCicero,"DeSenectute,"cap.xxiii.:"Exvitâita discedo tanquam ex hospitio, non tanquam ex domo. Commorandienimnaturadiversoriumnobis,nonhabitandi locumdedit."Butundertheircircumstances,theremustbeanothersenseinthewords.Fortheyspeak them not as the common condition of mankind, but as their

peculiarportionintheworld,withrespectuntothepromisesofGod.Andhereiningeneraltheydeclareasenseofwant,ofanindigentcondition;thatitisnotwiththemaswithothers,whohavetheirportioninthislife.Andwhoeverdeclaresasenseofwant,atthesametimedeclaresadesireofasuitablesupplyofthatwant;whichisincludedinthesenseofit.Andthewantwhichtheysodeclaredconsistinginthis,thatinthisworldtheywere "strangersandpilgrims,"—theonly supplywhereof is a countryoftheirownforthemtoinhabitandenjoy,withallitsrightsandprivileges,—theydeclaredplainly therein that theysoughta country: thatalone iswanting toanyas theyarestrangersandpilgrims; thatalonewillcausethemtoceasesotobe.Mostmendomeetwithandaresensibleofsundrywants,yettheyaresuchasmaybesuppliedintheplacewheretheyareinthisworld; and their greatdesire,with theirutmost endeavour, is, thatthey may be here supplied. Such persons, be they never so poor, soindigent, so harbourless, are not "pilgrims on the earth;" this is theirhome,althoughtheyarebutordinarilyprovidedfor.Muchlessaretheysowhohaveanaffluenceofallthingsuntotheirsatisfaction,thoughtheysometimesmeetwithapinchorloss.Theyonlyaresowholivealwaysinasenseofsuchwantsasthisworldcannotsupply.

Hebrews11:15

Whereasthesepatriarchsdidthusexpresstheirdesireofacountry,anddiligently sought after it, it may be because, having lost their owncountry,theirrelations,andenjoyments,meetingwiththedifficultiesofawanderingcourseof life, theyhadadesiretoreturnhomeagain,wherethey might have quiet habitations. This objection, which, if of force,wouldoverthrowhispresentdesign,theapostleobviatesandremovesinthisverse.

Ver.15.—Καὶεἰμὲνἐκείνηςἐμνημόνευονἀφʼἧςἐξῆλθον,εἶχονἂνκαιρὸνἀνακάμψαι.

Ver. 15.—And truly, if theyhadbeenmindful of that fromwhence theycameout,theymighthavehadopportunitytohavereturned.

Thereisinthewords,1.Asuppositionthatthesepilgrimshadoriginallya

country of their ownwhereunto they did belong. 2. An assertion, first,That they left this country of their own accord; secondly, That in theprofessiontheymadeoftheirbeingstrangersandpilgrims,theyhadnorespectuntothecountrytheyleft,nordesiretoreturnuntoit.Which,3.Isprovedbythepossibilityandfacilityofsuchareturn.

Εἰμὲνἐκείνης.1.Originallytheyhadacountryoftheirown.ThiswasUrof the Chaldees, Gen. 11:31; called also Mesopotamia, Acts 7:2, Gen.24:10;thecountry"ontheothersideoftheflood,"Josh.24:2.WhereforerespectmaybehadeitheruntoUroftheChaldees,whichAbrahamfirstleftwithhisfather;oruntoHaranontheothersideofEuphrates,wherehefirstdwelt.

Ἀφʼ ἧς ἐξῆλθον. 2. From this country they went out; they left it, theydepartedfromituponthecommandofGod.Thatis,AbrahamandSarahdidso;andIsaacwithJacobcontinuingtofollowtheminobedienceuntothe same call, are said to do so also. And theywent forth of it not forwant,ortoincreasetheirriches,forAbrahamhadpossessionsandgoodstherein;norweretheydrivenoutbyexternalforceorpersecution,astheJews fancy; but in anobediential compliancewith the call ofGod.Andthissecuredthemfromalldesiresofareturn.

Εἰ ἐμνημόνευον. 3. In their profession of being strangers and pilgrims,theyhadnotrespectuntothiscountry.Εἰἐμνημόνευον,"simeminissent,""simemoresfuissent,""sirecordarentur,""simentionemfecissent."Syr.,"siquaerentesessent."Werenderitwell,"iftheyhadbeenmindful;"thatis, remembered itwith amind anddesire after it. It is natural unto allmentoremember,tomindanddesiretheirowncountry.Nothingismorecelebrated amongst all sorts of ancientwriters, normore illustrated byexamples, than the love of men unto their country, and their ferventdesireaftertheenjoymentof it.Especially itwasmadeevident inmanywhentheycametodie:—

"——EtdulcesmoriensreminisciturArgos."—Virg.Æn.x.782.

This loveunto, thisdesireafter theirnative soil,wasmortified in theseholypersonsbyfaith,actinginobediencetothecallofGod,soasthatnoremembranceoftheirfirstenjoyments,noimpressionsfromtheirnative

air,nobondsofconsanguinityamongthepeople,nodifficultiestheymetwithalintheirwanderings,couldkindleinthemanypeculiarloveuntoordesireafterthiscountry.Theymindeditnot.

Obs. I. It is in thenatureof faith tomortifynotonlycorruptandsinfullusts, but our natural affections, and theirmost vehement inclinations,though in themselves innocent, if they are any way uncompliant withduties of obedience unto the commands of God.—Yea, herein lies theprincipal trial of the sincerity and power of faith. Our lives, parents,wives, children, houses, possessions, our country, are the principal,proper,lawfulobjectsofournaturalaffections;butwhenthey,oranyofthem,standinthewayofGod'scommands,iftheyarehinderancesuntothedoingorsufferinganythingaccordingtohiswill,faithdothnotonlymortify,weaken,andtakeoffthatlove,butgivesusacomparativehatredofthem,Matt.10:37;Luke14:26;John12:25.

4. That they had not respect unto this country in the profession theymade,theapostleprovesfromhence,thattheymighthavereturneduntoit if they had had any mind thereunto. Wherefore should they thuscomplain,whentheymighthavegonehomewhentheywould?

Εἶχονἄν.Εἶχονἄν,"theymighthavehad;"or,assomecopiesread,onlyεἶχον, they "had;"—whichbetter expresseth themindof theapostle; fornotonlytheymighthavehad,butreallytheyhad(asweshallsee),sundryopportunities of returning. Καιρόν, "tempus." Vulg. Lat.,"opportunitatem;""aseason,"afitandmeettimesotodo.For,(1.)FromthecallofAbrahamtothedeathofJacobthereweretwohundredyears;sothattheyhadtimeenoughforareturn,iftheyhadhadaminduntoit.(2.) There was no external difficulty thereunto, by force or opposition.(3.)Thewaywasnotsofar,butthatAbrahamsenthisservantthitheroutofCanaan;andJacobwentthesamejourneywithhisstaff.Buttheygavesundry evidences also that they would not, on any opportunity, returnthither; for the text in the best reading grants that such opportunitiestheyhad.SowhenAbrahamsenthisservanttotakeawifeforIsaacfromthence,uponhisservant'sinquirywhether,ifthewomanwouldnotcomewithhim,he shouldengagehis son to return thither,when sogreat anopportunity was offered, replied, "Beware that thou bring not my sonthither,"namely,'untothelandfromwhenceIcame,'Gen.24:5,6.

Ἀνακάμψαι. And afterwards, when Jacob, going thither on the likeoccasion, was increased there greatly, with a numerous family, wives,children, goods, richesand cattle inabundance; yet therehewouldnotstay,butthroughinnumerablehazardsreturnedagainintoCanaan,Gen.31.It isthereforemostevident,thatnoopportunitycoulddrawthemtothinkofareturnintotheirowncountry;andthereforeitcouldnotbethatwith respect whereunto they professed themselves to be strangers andpilgrims,—thatwasnotthecountrywhichtheydidseekanddesire.

Obs. II. And it appears hence, that when the hearts and minds ofbelieversarefixedonthingsspiritualandheavenly,astheirswere,itwilltake them off from inordinate cleaving unto things otherwise greatlydesirable.

Hebrews11:16

Theapostlehereondrawsanother inference,whereinheexpresseth thetrue,realobjectof their faithanddesires,with thegreatadvantageanddignitywhichtheyobtainedthereon.

Ver.16.—Νυνὶδὲκρείττονοςὀρέγονται,τοῦτʼἔστινἐπουρανίου·διὸοὐκἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν· ἡτοίμασε γὰραὐτοῖςπόλιν.

Νυνὶ δέ, "atqui," "nunc autem." Syr., אעיד� ןיד אשה , "but now it isknown,"or"certain;"itappearsbytheevent.

Κρείττονος, "meliorem;" theSyr. adds הנמ , "than that;" "better than thecountrywhichtheycamefrom."Beza,"potiorem;"thesamewiththeSyr.Ὀρέγονται, "appetunt," "expetunt," "desiderant;" "earnestly desire," inthepresenttense,speakinghistoricallyofwhatwasthendone.

Ἐπαισχύνεται.Vulg.Lat.,"confunditur;"Rhem.,"isnotconfoundedtobecalled their God:" very improperly. "Non pudet," "non erubescit." Syr.,ףכנ אל ,"abstained,refrainednot."

Ἐπικαλεῖσθαι. Vulg. Lat., "vocari," "cognominari;" to have this title of"theirGod"tobeaddedtohisname.

Ver. 16.—But now they [earnestly] desire a better [country], that is, anheavenly.WhereforeGod isnot ashamed tobe called theirGod; forhehathpreparedforthemacity.

Hereat length theapostledeclareswhatwas theactingof their faith inthatconfessionwhichtheymade,thattheywere"strangersandpilgrimsontheearth."For,1. Itwasnotamerecomplaintof theirpresentstateand condition; nor, 2. Did it include a desire after any other earthlycountry,—not that inparticular fromwhence theycame,wherewerealltheirdearconcernmentsandrelations:wherefore,3.Itmustbeanothercountry,ofanothersortandkind,thattheydesiredandfixedtheirfaithupon;whichisheredeclared.

Therearethreethingsinthewords:1.Whattheirfaithwasexercisedin,under the professionwhich theymade, namely, that they did "desire abettercountry,thatis,anheavenly."2.Whatwastheconsequentthereof:"GodisnotashamedtobecalledtheirGod."3.Thegroundandevidencehereof:"Forhehathpreparedforthemacity."

1. In the first, the apostle declares that in themidst of the world, andagainst the world, which contemns things future and invisible incomparisonofthosewhichareofpresentenjoymentanduse,theylivedin the hope, desire, and expectation of a future, invisible, heavenlycountry. And in this profession testimony is borne unto the truth andexcellencyofdivinepromises.Yea,—

Obs. I.Toavowopenly in theworld,byourwaysofwalkingand living,withaconstantpublicprofession,thatourportionandinheritanceisnotinit,butinthingsinvisible,inheavenabove,isanillustriousactandfruitof faith.—But then, it is incumbent on us that we do not in any thingcontradict this testimony. If we love the world like others, use it andabuseitlikeothers,wedestroyourownprofession,anddeclareourfaithtobevain.

Inthefirstpartof thewordswemayconsider,(1.)Themannerof their

introduction;"butnow."(2.)Thewayoftheactingoftheirfaith;itwasby"desire." (3.) The object of that desire; "a better, that is, an heavenlycountry."

Νυνὶδέ.(1.)"Butnow."Νῦν,"now,"isnotinthisplaceanadverboftime,butanillativeparticle;andjoinedwithδέ,"but,"signifiesanadversativeinference, as התע is used in the Hebrew, Ps. 2:10, "Be wise now,therefore." 'Itwasnotsowiththem,theydesirednotareturnintotheircountry;"buttheydesired."'

Ὀρέγονται. (2.) Their faith acted bydesire, earnest desire; soὀρέγομαιsignifies. It is twiceusedbyourapostle inhisFirstEpistle toTimothy,and nowhere else. In the one place it is applied to the desire ofepiscopacy,chap.3:1;andintheotheruntothatofmoney,chap.6:10;—whichusuallyarevehement;inthelatterplacewerenderitby"coveted,"acravingdesire.Theyhadanearnest,activedesire,whichputthemonallduewaysandmeansofattainingit.Slothful,inactivedesiresafterthingsspiritualandheavenly,areoflittleuseinoruntothesoulsofmen.

And this kind of earnest desire includes, [1.] A sense of want, andunsatisfiedness in thingspresent. [2.]A just apprehensionof theworthand excellency of the things desired; without which none can have anearnestdesireafteranything.[3.]Asightofthewayandmeanswherebyit may be attained; without which all desire will quickly fade and fail.Suchadesireinany,isanevidenceoffaithworkinginaduemanner.

Κρείττονος. (3.)Thatwhich they thusdesired,was "abetter, that is,anheavenly;"—"abetter,"moreexcellent"country,"whichistobesupplied:not thatwherein theywere, the land of Canaan; not that fromwhencetheycame,thelandoftheChaldees;(intheonetheywerepilgrims,untotheothertheywouldnotreturn;)butanother,a"better."

"Better,"mayrespectdegreesorkinds;—acountrybetterindegreesthaneitherofthem;betterair,bettersoil;morefruitful,morepeaceable:buttherewasnosuchontheearth,noranysuchdidtheydesire;whereforeitrespectsacountryofanotherkind,andsotheapostleexpoundsit,"thatis,anheavenly."

Τοῦτʼἕστινἐπουρανίου.Hehadbeforedeclared that they "looked for acity that had foundations, whose framer and builder is God," verse 10.Here he expresseth where that city is, and what it is; namely, heavenitself,orahabitationwithGodintheeverlastingenjoymentofhim.

The apostle here clearly ascribeth unto the holy patriarchs a faith ofimmortalityandgloryafterthis life,andthat inheavenabovewithGodhimself, who prepared it for them. But great endeavours are used todisprovethisfaithoftheirs,andoverthrowit.

IfwemaybelievethePapists,theyweredeceivedintheirexpectation.Forwhereas the apostle teacheth that when they died they looked to go toheaven,theyaffirmthattheycameshortofit,andfellintoalimbustheyknownotwhere.

TheSociniansgrantastateofimmortalityandglorytobehereintended;buttheysaythattheseholymendidnotlookforit,nordesireit,byvirtueof any promise of God. But they are said to do so, because it was thatwhich in the purpose of God would ensue; but they had no ground tobelieve it.There ishereinnotonlyboldness,butwantonness indealingwiththeScripture.Forthisexpositionisnotonlyexpresslycontradictoryuntothewordsof theapostle in theironlysenseandmeaning,butalsodestructiveofhiswholeargumentanddesign.For ifheprovesnot thattheir faithwrought in thedesireandexpectationofheavenly things,heprovesnothingatalluntohispurpose.

GrotiusandhisfollowerwouldhavethecountryintendedtobethelandofCanaan,and thecity tobeJerusalem,—whichyet inamystical sensewere typical of heaven,—for these were promised unto their posterity;thanwhichnothingcanbemoreremotefromthemindoftheHolyGhost.For,[1.]Thatwhichtheylookedforandearnestlydesired,theydidatlastenjoy, or their faith was vain, and their hope such as made themashamed;buttheyneverpersonallypossessedCanaanorJerusalem.[2.]This country is directly opposed unto thatwherein theywere pilgrims,whichwasthelandofCanaan,andcalled"abettercountry"inoppositionuntoit;andsocouldnotbethesame.[3.]Thecitywhichwasprepared,was thatwhoseonly framerandbuilderwasGod; that is,heaven itself.[4.]Thiscountryissaidtobeheavenly;whichthelandofCanaanandthe

cityofJerusalemareneversaid tobe,butareopposeduntoheaven,orthatwhichisabove.

Certainly men follow prejudices, and are under the influence of othercorruptopinions, soas that theyadvisenotwith theirownminds,whothusexpressthemselvesconcerningtheseholypatriarchs.Shallwethinkthatthosewhoweretestifieduntotohavelivedbyfaith,tohavewalkedwithGod,whogavethemselvesuntoprayerandmeditationcontinually,whodeniedthemselvesasuntoallworldlyaccommodations,whosefaithproducedinimitableinstancesofobedience,rosenohigherintheirfaith,hope, desires and expectations, than those earthly thingswherein theirposterity were to have no share comparable unto that of many of theworstenemiesofGod; thewholeof itbeingat thisdayoneof themostcontemptibleprovincesoftheTurkishempire?Inowaydoubt,butonthepromiseoftheblessedSeed,theylivedinthatfaithofheavenandglorywhichsomethatopposetheirfaithwereneveracquaintedwithal.Butweseehere,that—

Obs. II. Faith looks on heaven as the country of believers, a gloriouscountry, an eternal rest and habitation.—Thence they derive theiroriginal.Theyarebornfromabove;thereistheirportionandinheritance.God is the one and the other. Thereunto they have right by theiradoption; that isprepared for themas a city, ahouse full ofmansions;therein they have their conversation, and that do they continually longafterwhilsttheyareherebelow.For,—

Obs. III. In all the groans of burdened souls under their present trials,thereisincludedaferventdesireafterheavenandtheenjoymentofGodtherein.Sowasthere inthiscomplaintof thepatriarchs, that theywerestrangersandpilgrims.Heavenisinthebottomofthesighsandgroansofall believers, whatever may outwardly give occasion unto them, Rom.8:23.

2. The consequent or effect of their faith acting itself in their earnestdesiresof aheavenly country, is, that "God isnotashamed tobe calledtheirGod."

Διό.(1.)Theword"wherefore"denotes,nottheprocuringormeritorious

causeofthethingitself,buttheconsequent,orwhatensuedthereon,asitdothfrequently.

Ἐπικαλεῖσθαι.(2.)Theprivilegegrantedhereonwas,thatGodwouldbe"calledtheirGod."HedothnotsaythathewouldbetheirGod,forthathewasabsolutelyinthefirstcallofAbraham;butthathewouldbesostyled,called,—he would take that name and title to himself. So the wordsignifies,not"vocari,"but"cognominari."Andtheapostlerespectswhatis recordedExod.3:6, 15, "IamtheGodofAbraham, theGodof Isaac,and the God of Jacob: … this is my name for ever, and this is mymemorial unto all generations." He assumes unto himself this title,wherebyhewillbeknownandcalledon,asbyhisownname.And thiswasthegreatesthonourthattheycouldbemadepartakersof.Hewhoisthegreatpossessorofheavenandearth,theGodofthewholeworld,ofallnations,ofallcreatures,wouldbeknown,styled,andcalledon,astheirGodinapeculiarmanner;andhedistinguishethhimselftherebyfromallfalse gods whatever. It is true, he hath revealed himself unto us by agreaterandmoregloriousname;hehathtakenanothertitleuntohimself,untothemanifestationofhisowngloryandthecomfortofthechurch,farabove it, namely, "The God and Father of our Lord Jesus Christ:"howbeit,byreasonofthecovenantmadewiththem,heisyetknownbythisname.Andwhilstthisnamestandsuponrecord,thereisyethopeofthe recovery of their posterity from their present forlorn, undonecondition.

Obs. IV This is the greatest privilege, honour, advantage, and securitythatanycanbemadepartakersof,thatGodwillbearthenameandtitleof theirGod.And thus is itwithallbelievers,byvirtueof their relationuntoChrist, as hedeclares, John20:17, "I ascenduntomyFather, andyour Father; and to my God, and your God." See 2 Cor. 6:16–18. Theprivilegesandbenefitswhichdependhereoncannotbenumbered.Theirhonour and safety in this life, their resurrection from the dead, as ourSaviourproves,andeternallife,flowfromthence.

Obs.V.God'sowningofbelieversashis,andofhimselftobetheirGod,isan abundant recompence for all the hardships which they undergo intheirpilgrimage.

οὐκἐπαισχύνεται.(3.)Thereisthewaywherebyhecametobesocalled;hewas "not ashamed" to be so called, to take that nameuponhimself.Andsundrythingsareintimatedinthisexpression;as,—

[1.] Infinite condescension. Though it seems to be a thing infinitelybeneath his glorious majesty, yet he is not ashamed of it. It is acondescension in God to take notice of, "to behold the things that aredoneinheavenandintheearth,"Ps.113:5,6.Howmuchmoredothhesohumblehimselfintakingthistitleonhim!Thisinfinitecondescensionisintimatedinthispeculiarexpression,"Heisnotashamed."

[2.]Itisso,thatitwouldbeuntohimamatterofreproach.Soitwasinthe world; innumerable gods were set up in opposition to him,—idolsactedandanimatedbydevils;butallagreedtoreproachanddespisetheGod of Abraham, Isaac, and Jacob, three poor pilgrims on the earth.Whilst those idols multiplied unto themselves great swelling titles ofvanity, their best conceptions of him were, that he was "the unknownGod,"—"incerti JudaeDei." But notwithstanding all the reproaches andcontempt of theworld, Godwas not ashamed of them, nor of the titlewhich he had assumed unto himself; nor did he disuse it until he hadfamishedallthegodsoftheearth,andvindicatedhisowngloriousbeingandpower.But,—

[3.]Itisusualthatinsuchnegativeenunciationsthecontrarypositiveisincluded.Sotheapostleaffirmsthathewas"notashamedofthegospelofChrist,"Rom.1:16;thatis,hegloriedinit,ortheknowledgeandfaithofitwerehishonour,asheeverywhereexpresseshimself.So, "Godwasnotashamed;"thatis,hetookthistitletohimselfashishonourandglory.Ifitbeasked,howthistitlecouldbeanygloryuntoGod;Isay,itwasso,inthatbyvirtuethereof,andtofillitup,heglorifiedhisgrace,hisgoodness,his truth,andpower,aboveall thathedidbesides in theworld.Forhegives himself this name in the confirmation of his covenant, in and bywhich he glorifies himself in the communication of all good things,temporalandeternal.Wherefore,toknowGodas"theGodofAbraham,"etc.,istoknowhimasheglorifiesalltheholypropertiesofhisnatureinthe confirmation of the covenant. Therefore he takes this title as hishonourandglory.

Besides, in being thus their God, he doth such things in them and forthem,thattheyshallbeaglorytohim.ForuntilhisownSoncameintheflesh,hecouldnotbemoreglorifiedontheearthbytheobedienceofhiscreatures,which ishisglory, thanhewas in thatactofAbrahamwhichtheapostleimmediatelyinstancethin.Theirgraces,theirsufferings,theirobedience,werehisglory.Andtherefore,asitissaidthat"hewillbeforacrownofglory,andforadiademofbeautyuntohispeople,"Isa.28:5,—hisowningofthemshallbetheircrownanddiadem;soisitalsosaidthatthey "shall be a crown of glory in the hand of the LORD, and a royaldiadem in the hand of their God," Isa. 62:3.Hewill, by his Spirit andgracesinthem,makethemhiscrownanddiadem;whichhewillholdinhishand,toshowituntoalltheworld.Well,therefore,isitsaid,that"HeisnotashamedtobecalledtheirGod."Andwemayobserve,that,—

Obs.VI.DivinewisdomhathsoorderedtherelationbetweenGodandthechurch,thatthatwhichisinitselfaninfinitecondescensioninGod,andareproach unto him in the wicked, idolatrous world, should also be hisglory and honour, wherein he is well pleased.—To trace the steps anddeclare the mystery of this wisdom, is the principal subject of theScripture,—toolargeasubjecttobehereenteredinto.

Obs. VII. When God, in a way of sovereign grace, so infinitelycondescends,astotakeanyintocovenantwithhimself,soasthathemaybejustlystyledtheirGod,hewillmakethemtobesuchasshallbeaglorytohimself.And,—

Obs. VIII. We may see herein the woful condition of them who areashamedtobecalledhispeople,andmakethatnameatermofreproachuntoothers.

3. The last clause of the verse, "For he hath prepared for them a city,"dotheithergiveareasonwhyhewasnotashamedtobecalledtheirGod,orcontainsanevidencethathewassocalled.

Γάρ.Inthefirstway,thecausalconjunction,"for,"denotesthereasonorcausewhenceitwasthatGodwasnotashamedtobecalledtheirGod.Itistrue,theywerepoorwanderers,pilgrimsontheearth,whohadneithercitynorhabitation,sothatitmightbeashametoownthem;butsaiththe

apostle, 'God had not herein respect unto their present state andcondition, but that which he had provided for them.' Or it may be anevidencethathewasnotashamedtobecalledtheirGod, inthathedidwhatmightbecomethatrelation.

Πόλιν.Thethingitself,whichiseitherthecauseorevidenceofthattitle,is, that "he hath prepared for them a city."What this city is, we havealready declared and vindicated, namely, that city whose framer andbuilderisGod,—thesamewiththeheavenlycountrywhichtheydesired.

Ἡτοίμασεναὐτοῖς.HereofitissaidthatGodhath"prepared"itforthem;—anallusiontakenfromthedisposingofcoloniesintocitiesandtowns,where all things are ready prepared for their habitation andentertainment. And the word here used is constantly applied unto thepreparationofheavenandgloryforbelievers,Matt.20:23,25:34;Mark10:40;John14:2,3;1Cor.2:9.Andtwothingsareincludedinit.

(1.)Theeternaldestinationofgloryuntoallbelievers:Matt.25:34,"Thekingdom prepared for you from the foundation of the world;" that is,'designed,destinateduntoyou intheeternalcounselofGod.'ThusGodhad prepared a city for these pilgrims in his eternal purpose, to bringthemuntorestandglory.

(2.)Itdenotesthefittingandsuitingofthatcityuntothem,asthemeansoftheireternalrestandblessedness.Itissuch,soordered,sofurnished,somademeet for them, as to answer all the ends of God's being theirGod, andbeing so called. So our blessed Saviour useth theword, John14:2,3,"Igotoprepareaplaceforyou;"hisentranceintoheavenbeingprerequisiteuntothatgloriousstatewhichispromiseduntothebelieversofthenewtestament,asIhaveshowedelsewhere.

This preparation, therefore, of a city denotes, (1.) An eternal act of thewillandwisdomofGod,indesigningheavenandgloryuntotheelect.(2.)Anactofhispowerandgrace,intheactualproducinganddisposingofitofthatnatureasmaybeaneverlastinghabitationofrestandglory.Thus,—

Obs. IX. Eternal rest and glory are made sure for all believers in the

eternalpurposeofthewillofGod,andhisactualpreparationofthembygrace; which being embraced by faith, is a sufficient supportment forthemunderallthetrials,troubles,anddangersofthislife,Luke12:32.

Hebrews11:17–19

Having spoken of the faith of the first patriarchs in the third period oftime, the second from the flood, in general, with respect unto theirpeculiarstateaspilgrimsinthelandofCanaan,henowsinglesthemoutin particular, giving particular instances of their faith, beginning withAbraham.

Ver.17–19.—ΠίστειπροσενήνοχενἈβραὰμτὸνἸσαὰκπειραζόμενος,καὶτὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος· πρὸς ὃνἐλαλήθη, ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα· λογισάμενος ὅτι καὶ ἐκνεκρῶνἐγείρεινδυνατὸςὁΘεὸς,ὅθεναὖτὸνκαὶἐνπαραβολῇἐκομίσατο.

Προσέφερεν.Syr., אחבדמל קסא ,"heliftedhimuponthealtar;"tointimate,itmaybe,theevent, thathewasnotactuallysacrificed;butthewordisthesamewiththatbefore.

Πειραζόμενος,"tentatus,""cumtentaretur:""whenhewastried,"saywe;more properly, "when he was tempted," to answer the original word,whereinitissaid,"GoddidtemptAbraham."

Ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, אנכלומב אוה לבקד , "him whom hehadreceivedbypromise."Butitisthereceivingofthepromise,andnottheaccomplishmentofitinthebirthofIsaac,thattheapostleintends;forhe considers it as thatwhich includes the blessing Seed, aswell as thetypeofitinIsaac.Vulg.Lat.,"inquosusceperatpromissiones,""inwhomhereceivedthepromises;"againstthewordsandsenseoftheplace.

Πρὸςὃνἐλαλήθη,"adquemdictumerat,""towhomitwassaid."Others,"respectu cujus dictum est," "with respect unto whom," or "concerningwhomitwassaid."Forὅν,"whom,"maybereferredeitheruntoAbrahamor Isaac;—it was said unto Abraham, or it was said concerning Isaac,namely, unto him. We follow the latter sense, "of whom;" that is,

concerningwhom.

Λογισάμενος.Vulg., "arbitrans," "thinking." It reachethnot the force ofthe word. "Ratiocinatus," "reasoning, computing, judging." Syr., יערתאו

השפנב אוה , "he thought," or "computed in his own mind," he reasonedinhimself;properly.

Δυνατὸς ὁ Θεός, "posse Deum," "that God could." Others, "potentiâpraeditumesse,""tobeenduedwithpower;"thatis,tobeable.Syr.,"thattherewasfaculty,"abilityorpower,"inthehandsofGod."

Ἐν παραζολῇ. Vulg., "in parabolam." Rhem., "for a parable.""Similitudine."Syr.,"inatype."We,"inafigure;"namely,suchafigureasrepresentssomewhatelse.

Ver. 17–19.—By faith Abraham, when he was tried, [being tempted,]offered up Isaac: and he that had received the promises offered up hisonly-begotten,ofwhomitwassaid,ThatinIsaacthyseedshallbecalled,[or,aseedshallbecalleduntothee.]AccountingthatGod[was]ableeventoraise[him]upfromthedead;fromwhencealsohereceivedhiminafigure.

Wemayconsiderinthesewords,1.Thepersonwhosefaithis instancedin,whichisAbraham.2.Thecircumstanceoftime,andoccasionofthisexercise of his faith, "when hewas tried" or "tempted." 3. The act andeffect of his faith, the offering of Isaac. 4. The amplification of theexercise of his faith herein; (1.) From the person of Isaac, he was "hisonly-begotten son;" (2.) From the consideration of his own person, inthat"hehadreceivedthepromises;"(3.)Fromthesubject-matterofthesepromises, which was concerning a seed by Isaac. 5. The reconciliationthat faithmade inhismindbetweenthepromisesandthepresentdutywhichhewascalledunto,"accounting,"etc.6.Theeventofhisfaithandduty,"fromwhencehereceivedhiminafigure."

Ἀζχραάμ. 1. The person instanced in is Abraham, the father of thefaithful: and the instance is such as became him who was to be anexample inbelievinguntoall thatshouldsucceedhim;thatwhereonhewas renowned,andesteemedblessed inall generations,—such, sohigh,

soglorious,asnothingundertheoldtestamentdidequal,nothingunderthenewcanexceed.Thiswasthatactanddutyof the faithofAbrahamwhereonhehadthatsignaltestimonyandapprobationfromheaven,Gen.22:15–18.Hereonaclosewasputuntoallhistrialsontemptations,andanenduntotherepetitionofthepromise."NowIknow,"saithGod,"thatthoufearestme;"—'Itisenough;thoushaltbeputtonomoredifficulties;walknowinassuredpeaceuntotheendofthydays.'Andthegreatnessofthisinstance,withtheseasonofit,teachethus,—

Obs. I. That God alone knows how to prescribe work and dutyproportionate unto the strength of grace received.—He knew thatAbraham's faith would carry him through this trial, and thereon hesparedhimnot.Ashewillenjoinnothingabsolutelyaboveourstrength,soheisnotobligedtospareusinanyduty,beitneversogrievous,orofwhat difficult exercise soever it be, which he will give us strength toundergo;ashedidheretoAbraham.

Obs.II.ThatofttimesGodreservesgreattrialsforawell-exercisedfaith.—So this trial befell Abraham when his faith had been victorious insundryotherinstances.Sohehathcalledmanytolaydowntheirlivesbyfire,blood,andtorments,intheiroldage.

2.TheoccasionandseasonofthisexerciseofthefaithofAbraham,washisbeingtried,ortempted:"Whenhewastried."Soitisrecorded,Gen.22:1, "God did tempt Abraham,"— םהרבא־תא הסנ םיהלאהו .Thewordisfrequentlyusedforto"tempt,"ofteninanevilsense;butitisinitselfofamiddlesignification,anddenotesto"try,"asuntoanyend,orwithanydesigngoodorbad.

But, whereas that which is here ascribed unto God is not without itsdifficulty,itmustbeinquiredinto,andnotbeleftcoveredundertheword"tried,"whichhides thedifficulty fromtheEnglishreader,butdothnotremoveit.

God is said to "temptAbraham;" but the apostle James saith expresslythat "God tempteth noman," chap. 1:13. And if these things should bespokenofthesamekindoftemptation,thereisanexpresscontradictioninthem.WhereforeIsay,—

(1.)ThatthetemptationintendedbyJamesisdirectlyuntosinassin,inallitsperniciousconsequents;ashefullydeclaresinthenextwords,"Butevery man is tempted, when he is drawn away of his own lust, andenticed."SoGodtemptethnoman.

(2.)BoththeHebrewandGreekwordareofanindifferentsignification,includingnothingthatisevil,butonlyingeneraltomakeatrial;andtheHebrewwordisusedmostfrequentlyinthatsense.

(3.)Theformalityofanactivetemptationarisethfromanevildesignandend. When one is put by another on that which is evil, if his designthereinbealsoevil,thatisaformaltemptationuntosin.Fromthisdesignandendinallhisactings,Sataniscalled"thetempter,"Matt.4:3.ThusGodtemptsnoman:allhisdesignsareholy,just,andgood.

(4.)The temptationsascribeduntoGodareof twosorts: [1.] Inexpresscommandofthatwhichiseviluntous.[2.]Inhisprovidentialdisposalofthings, their circumstances and objects of actions, so asmenmay takeoccasiontoactaccordinguntotheirownprinciplesandinclinations.

(5.)InthesetemptationsfromGod,whicharealwaysoutward,andaboutmen'soutwardconcerns,Godactsthreeways:[1.]Positively,bysuppliesofgracetoenablethosewhoaretemptedtoovercometheirtemptations,or to discharge their duty notwithstanding their temptations; [2.]Negatively,bywithholdingsuchsupplies; [3.]Privatively,by indurationandhardeningoftheheartsofmen,whereontheyprecipitatethemselvesintotheevilwhichthetemptationleadsunto;aswemayseeininstancesofeachsort.

[1.]ThetemptationofAbrahamwasofthefirstsort,—itwasbyapositivecommandthatheshouldsacrificehisson;whichwasunlawfulforhimtodoofhisownaccord,bothasitwasasacrificethatGodhadnotordained,andhehadno suchpower over the life of anobedient son.But in thiscommand,andbyvirtueof it,God, inanactofhis sovereign rightandauthorityoverall,changedthenatureoftheact,andmadeitlawful,yeaaduty,untoAbraham.Isaacwashisabsolutely,andbywayofsovereignty,beforeandaboveanyinterestofAbrahaminhim.HeisthesupremeLordof lifeanddeath,andmayappointwhatmeansof themhepleaseth.So

when he commanded the Israelites to borrow jewels of the Egyptians,whichtheycarriedawaywiththem,hediditbytranslatingtherightandtitle unto them from the one people unto the other, Exod. 12:35, 36.WhereforeitwasnopartofAbraham'strial,thatwhathewastodohadanythingofsininit;forheknewfullwellthatGod'scommandhadmadeitnotonlylawful,buthisindispensableduty;histrialarose,asweshallsee,fromotherconsiderations.AndtheinternalworkofGodunderthistemptation,wasthecorroborationofthefaithofAbrahamuntoablessedvictory,whichwasinhisdesignfromthebeginning.

[2.] Of the second sort of temptations by providences, was that ofHezekiah,2Chron.32:31.ThecomingoftheambassadorsofthekingofBabylonuntohimwasorderedbydivineprovidence forhis trial;and itwashis temptation.His trialwas,whetherhewouldmagnifyGod,whohadwrought themiracles in his land of slaying the Assyrians, and thegoing backward of the sun on the dial; or set forth his own greatness,riches, and power: which latter way he closed with. And so God dothcontinually by his providence present untomen various occasions andobjects,wherebywhatisprevalentinthemisexcitedanddrawnoutintoexercise. All opportunities for good or evil, all advantages of profit,power,honour,service,reputation,areofthisnature.Now,inthiscaseofHezekiah,—anditissoinmanyotherscontinually,—Godactsinternally,only negatively; not supplying them with that grace which shall beactually and effectually victorious, but leaving them unto their ownstrength,whereby they failandareovercome.So it is saidofHezekiah,that "God left him," (that is, to himself and his own strength, withoutsuppliesofactualgrace,)"totryhim,thathemightknowallthatwasinhisheart."

[3.] But in this case of temptations by outward providences, especiallytowardsevilmen,setonsinintheirownheartsandminds,accordingtotheirpowerandopportunities,Godactsbythe indurationorhardeningoftheirhearts,whereontheyrushwithviolenceandfuryintodestructiveevils;thewaywhereofisnotheretobeinquiredinto.

(6.) This temptation ofAbraham is said to be far his trial. And it is socarriedinthestory,asifGodhaddoneitforhisownsatisfactioninthefaithandloveofAbraham;forsohesays,ontheissueofit,"NowIknow

thatthoufearestGod,"Gen.22:12.Butthesethingsarespokenafterthemannerofmen.GodknewthefaithofAbrahamwhatwasthestrengthofit, as also the sincerity of his love, for theywere both fromhimself; heknew what would be the issue of the trial of them, and what he hadhimself determined concerning the life of Isaac: and therefore "Now Iknow," isnomorebut 'Now Ihavemadeknown,'namely, 'unto thyselfandothers.'Thus, therefore,hewas tried.Godbyhis command,whichcouldnotbeobeyedbutbyavigorous,victoriousfaith,ferventlove,andareverential fear of God,made it known unto Abraham for his comfort,andtoallthechurchfortheirexample,untohiseverlastinghonour,whatpowerofgracewasinhim,andbywhatprincipleshewasentirelyactedinhiswalkingbeforeGod.

(7.)ThetimeofthistrialofAbrahamismarkedinthestory:"Itcametopassafterthesethings,"Gen.22:1.Thatwhichisthemostremarkableis,that it was after the casting out of Ishmael, which is reported in theforegoingchapter;sothat,hebeinggonefromhisfamily,hehadnoothersonbut Isaaconly, inwhomallhis expectationsdid centre, aswe shallsee immediately. It was also before the death of Sarah, who probablyknewnothingofthismatteruntilafterwards;foritwasnothertrial,butAbraham'sonlythatwasintended.Andwemayhenceobserve,—

Obs.III.Thatfaithmustbetried;and,ofallgraces,itismostsuiteduntotrial.

Obs.IV.ThatGodproportionstrialsforthemostpartuntothestrengthoffaith.

Obs.V.Yea,greattrialsinbelieversareanevidenceofgreatfaithinthem,thoughnotunderstoodeitherbythemselvesorothersbeforesuchtrials.

Obs.VI.Trialsaretheonlytouchstoneoffaith,withoutwhichmenmustwant thebest evidenceof its sincerityandefficacy, and thebestwayoftestifyingituntoothers.Wherefore,—

Obs. VII.We ought not to be afraid of trials, because of the admirableadvantagesoffaithinandbythem.SeeJames1:2–4;1Pet.1:6,7.And,—

Obs.VIII.Letthembejealousoverthemselveswhohavehadnoespecialinstancesofthetrialoftheirfaith.And,—

Obs.IX.Truefaithbeingtried,willintheissuebevictorious.

ΠροσενήνοχεντὸνἸσαάκ.3.Thethirdthingconsiderableinthesewordsistheactandeffectofhisfaith,"HeofferedupIsaac;"andwhoIsaacwas,what was his relation unto him, and what were his circumstances, heafterwards declares. The command was to "offer him for a burnt-offering;" which was, first to be slain, and then consumed with fire.Accordingly, the apostle affirms that he offered him,whereaswe knowhow he was delivered. But the meaning is, that he actually and fullyobeyed the command of God herein. He did it in will, heart, andaffections,thoughitwasnoteventuallydone;andthewillisacceptedforthedeed.Butthetruemeaningofthewordsis, thathefullyobeyedthecommandofGod.Godcommandedhimtoofferhim,andhedidsountothe uttermost of what was required in the command. Neither did thecommandofGodrespecttheevent,norwasAbrahamobligedtobelievethatheshouldactuallybeofferedinsacrifice.Buthebelievedthatitwashisduty toobey the commandofGod,andhedid it accordingly.Look,therefore,inwhatsenseGodcommandedIsaactobeoffered,inthesamedidAbrahamofferhim;forhefulfilledthecommandofGod.Andwemayseehisfullcompliancewiththedivinecommandintheparticularsofhisobedience,For,—

(1.)Hepartedwithhisowninterestinhim,andgavehimupwhollyuntoGod and his will; which was the principal thing in every offering orsacrifice.ThisGod takesnoticeof inanespecialmanner,as thatwhichansweredhismind,"Thouhastnotwithheldthyson,thineonlyson,fromme,"Gen.22:12.

(2.)Hecompliedwith thewaydesigned in the command for thegivinghim up unto God, namely, as a sacrifice by blood and fire, whereinhimself was to be the offerer. Herein was the greatest convulsion ofnature;hisfaithhadanexerciseaboveit,andbeyondit.Butthiswasthatwhich put nature unto it to the utmost,—to have an only-begotten sonslainbytheeffusionofhisblood,visiblyunderhiseyes,yea,todoitwithhis own hand, and to stand by his consumption in the fire, was an

unparalleled trial.Weread, indeed, inheathenstories,and inholywritwith reference unto Moloch, that some in overwhelming distresses,inwardandoutward,fortheirsupposedadvantageanddeliverance,havesacrificedsomeoftheirchildreninakindofrageandfury,outofhopesto be gainers by it. But this was not the case of Abraham; he was atperfect peace with God andman, with an affluence of all other thingsunto the uttermost of his desires.His son had relation unto him in allthosesingularcircumstanceswhichweshallconsider.Onallaccountshewas dear unto him, unto as great a height as it is possible for naturalaffectiontoriseunto.Beingeverywaysedateinhismind,withouthopeor expectation of advantage, yea, to the utter ruin of his family andposterity, he complieswith the command for the offering himwith hisownhandabloodysacrificeuntoGod.

(3.)Hedidasmuchforthetrialofhisfaithasifhissonhadbeenactuallyslain.Therecouldnothavebeenagreaterassaultuponitincasehehadbeenoffered.Helookedonhimasdeadunderhiseye;andthence,asweshallsee,heissaidto"receivehiminafigure."Hewas,asuntohisfaith,inthesameconditionasifhehadbeendead.Wherefore,—

(4.)IncompliancewiththecommandofGod,heshuthiseyesasitwereagainst all difficulties and consequents, resolving to venture Isaac,posterity,truthofpromises,all,upontheauthorityofGod;whereinheisprincipallyproposedasourexample.

Whereas,therefore,theobedienceofAbrahamdideverywayanswerthecommand of God, that being that he should offer his son Isaac, he isjustlysaidtohavedoneitaccordingly,thoughasuntohisdeathactuallyGodotherwisedisposedofthingsintheevent.

What in the meantime was the working of the faith of Abraham withrespectuntothepromise,weshallafterwardsinquire.Thethingswearetaughthereinare,—

Obs. X. Where there is a divine command, evidencing itself unto ourconsciencesso tobe, it is thewisdomanddutyof faith toclose itseyesagainst whatsoever seems insuperable in difficulties or inextricable inconsequents.—Faithmayandoughttoconsiderthedifficultiesthatarein

obedience,sofarastobepreparedforthem,providedagainstthem,andresolved to conflict with them. But in case there appear that in themwhich seems to be overwhelming,which reason cannot contendwithal,andwhenitcanbynomeanslookthroughtheconsequentsofobedience,whether they will be good or no, it will commit the whole unto theauthorityandveracityofGodinhiscommandsandpromises,castingoutall objections that it cannot solve. For this is the faith of Abrahamcelebrated, not only in the offering of Isaac, but with respect unto hisbirth also. "Against hope he believed in hope.…He considered not hisownbody,"Rom.4:18,19.

Obs. XI. Divine revelations did give such an evidence of their beingimmediatelyfromGoduntothosewhoreceivedthem,thatthoughinallthingstheycontradictedtheirreasonandinterest,yettheyreceivedthemwithoutanyhesitation.—Iftherehadbeentheleastroomleftforascruplewhether the commandgivenuntoAbrahamwas immediately fromGodor no, whether it was such as, either unto its original or means ofcommunication,mightbesubjectuntoanymistake,hecouldneverwithany satisfaction have complied with it. Seemy discourse of the DivineAuthorityoftheScriptures.

Obs. XII. The great glory and commendation of the faith of Abrahamconsisting in this, that without all dispute, hesitation, or rationalconsiderationofobjections to the contrary,byapureactofhiswill,hecompliedwiththeauthorityofGod,—whichinsomesensemaybecalledblindobedience,whereinthesoulresignsthewholeconductofitselfuntoanother,—it is a height of blasphemy and profaneness in the popishvotaries,especiallyintheorderoftheJesuits,thatbyvowandoaththeyobligethemselvesuntothesamekindofobedienceto thecommandsofthose who are their superiors; which their founder, in his Epistle adFratres Lusitanos, had the impudence to confirm with the example ofAbraham. And hence is it come to pass, that whereas this honour andprerogativeareascribedsolelyuntoGod,namely,thathiscommandsareto be obeyed in all things, without examination, reasonings orconsideration,astothematterofthem,therighteousgovernmentoftheworldisabsolutelyprovidedfor;seeingheneitherwillnorcancommandanythingbutwhatisholy,just,andgood:so,sincetheascriptionofsuch

an authority unto men as to secure blind obedience unto all theircommands, as innumerable evils have ensued thereon, as murders,seditions,andthelike;soittakesawayallgroundsofpeaceandsecurityfrommankind. Forwho knowswhat a crew or sort ofmen called "theJesuits' Superiors," known only by their restless ambition and othermisdemeanours amongmankind, will command their vassals, who aresworn unto blind obedience unto them, to perpetrate and executewhatever they enjoin. Let princes and others flatter themselves as theyplease,ifthesemen,astheyprofess,arenolessobligedinconsciencetoexecute whatever their superiors shall command and enjoin, thanAbrahamwastoobeyGodinhiscommandforthesacrificingofhisonlyson, they hold their lives on the mercy and good nature of thesesuperiors, who are always safe out of the reach of their revenge. Thisascription of a Godlike power to require a blind obedience unto theircommands,tobeyieldedwithoutanyexerciseordebateofreason,isthatwhich it isamarvelhow it isenduredamongmankind,especiallysincetheyhavehadsuchexperienceofitsfruitsandeffects.Yea,thoughitbethatwhich is absolutely due unto the infinite sovereignty of theDivineBeing, yet God designing to govern us according to the principles,powers,andfacultiesofournatures,whichhehimselfhathgivenusuntothisend,thatwemaycomplywithhisruleinawayofobedience,requiresnothing from us but what is "reasonable service." But what may beexpected fromthesemen,knownonlyby theirevildesignings,whocantell?

Obs.XIII. It isaprivilegeandadvantage tohaveanofferingofprice tooffer to God, if he call for it.—And such are our lives, our names, ourreputations,ourrelations,estates,liberties;asAbrahamhadhisIsaac:itisso,Isay,ifwehaveheartstomakeuseofit.

Obs. XIV. Obedience begun in faith, without any reserves, but with asincereintentiontofulfilthewholeworkofit,isacceptedwithGodasifitwereabsolutelycomplete.—Sotheconfessorsofold,deliveredbydivineProvidence fromdeath,when the sentenceof itwasdenounced againstthem,werealwaysreckonedinthenextdegreetomartyrs.

4. The fourth thing to be considered, is the amplification of thisobedienceofAbraham,inthevariouscircumstancesofit;as,—

Τὸνμονογενῆ.(1.)FromthepersonofIsaac,whomhesooffered.Hewashis"only-begotten."InwhatsenseIsaacissaidtobetheonly-begottenofAbraham,whohadonesonbeforehimandmanyafterhim, isdeclaredpartly in the following words, "Concerning whom it was said, In Isaacshallthyseedbecalled."Heisthatonlysoninwhomthepromiseoftheseedshallbeaccomplished.Furthertoclearthereasonofthisexpression,itmaybeobserved, [1.]That thesonsofAbrahambyKeturahwerenotyetborn.[2.]Ishmael,whowasborn,wasbeforethis,bythecommandofGodhimself,putoutofhisfamily,asonethatshouldnotbetheheirofhis family,bywhomhisseedshouldbereckoned. [3.]Hewashisonly-begottenbySarah,whowasconcernedinallthisaffairbetweenGodandhimnolessthanhimself. [4.]TheHolyGhosttaketh intoconsiderationthewhole state of things betweenGod andAbraham, in his call, in hisseparation from theworld, in the covenantmadewith him, inwhat hewasdesigneduntointhepromisemadeuntohimconcerningtheblessedSeed;inallwhichIsaacalonehadanyconcernment;andifhehadfailed,thoughAbrahamhadhadanhundredchildren,theymusthaveallfallentotheground.Therefore,asAbrahamwasplacedinthesecircumstances,hewashisonly-begottenson.[5.]ThisexpressionisusedintheScripturesometimes for as much as peculiarly and entirely beloved, above allothers,Prov.4:3;andthereisgreatrespecthadhereunto.

Thetrialof the faithofAbrahammaybereferredunto twoheads: first,What it was exercised withal; and secondly, What arose from theopposition that seemed to be between the command and the promise.And it is here distributed by the apostle into these two parts. For theconflictwhichhehadwithhisownnaturalaffections, it is intimated inthis expression, "His only-begotten son," whom he most dearly andentirelyaffected.

Abraham was very remote from being a person savage or cruel, likeLamech,thatcouldboastofhiskillingandwounding,Gen.4:23.Nordidhedesignthatstoicalapathywhichwassofalselyandfoolishlyboastedofbysomeofold.Norwasheἄστοργος,"withoutnaturalaffection;"whichthe apostle reckons among the worst vices of the heathens, Rom. 1:31.Yea, he was such a tender and affectionate father, that the sending ofIshmael out of his familywasmore than he couldwell bear, untilGod

comfortedhim in it,Gen. 21:11–13.Whatnowmust theworking of hisheartneedsbetowardsIsaac,asonwhomhehadsolongwaitedfor,andprayed for; the only child of his dear wife, the companion of all hiswanderings, troubles, and trials; who was now grown up, as is mostprobable,untotheageofsixteenorseventeenyears,andhadengagedhisaffectionsbyallwayspossible;thestayofhisage,thelifeofhisfamily,—his onlyhope and comfort in thisworld?Andhowwashe todealwithhim?Nottosendhimoutofhisfamilywithsomeprovisionandaguide,ashesentIshmael;nottopartwithhimforatimeintoaforeigncountry;buttotakehimhimself, tobindhim,slayhimwithaknife,andthentoburnhimuntoashes.Whocanconceivewhatconvulsionsofnaturemustneeds be occasioned hereby? Who can put himself into thesecircumstanceswithouttremblingandhorror?TheadvantagesalsowhichSatanmighthencetaketoexciteunbeliefwithrespectuntothecommandof God, are obvious to all. How easy was it for him, under that hurrywhichnaturallyhisaffectionsweresubjectunto,tomakethatensnaringinquirywhichhediduntoEve,"AndhathGodsaidso?"andtopreventthe working of faith, as he did then, by a sudden reply unto his ownquestion, 'Nay, but God knoweth that it is otherwise, that it is not thedeath of thy son that he requires;' or, 'It is not God that gave thecommand.Canitbethoughtthathewhois infinitelygood,benign,andgracious,shouldcommandonewhofearshimandloveshimthustotearand rend his own bowels, to devour his own offspring, his only son?Hearkenalittleuntotheoutcriesoflove,fear,andsorrow,andbenottoohastytobetheexecutionerofallthineownjoy.'

Here, then, the divine power of faith manifested itself under all thatstorm of disorder which his affections were exposed unto; and in themidst of all the temptations whereunto from thence he was liable, itpreserved the mind of this holy person, quiet, sedate, under anannihilationofhisownwill,untoadestructionofalldisorderinnature,insecurityagainst thepowerof temptations, inanentire resignationofhimselfandallhisconcernmentsuntothesovereignpleasureandwillofGod."ItistheLORD,"preventedallmurmurings,silencedallreasonings,andpreservedhismind ina framefit toapproachuntoGod inhisholyworship;whereasMoseshimself, on far lessprovocation, resented it sofarasnottosanctifythenameofGodarightintheadministrationofan

ordinance,Num.20:10–12.Anditishenceevident,that,—

Obs.XV.Thepoweroffaithinitsconflictwithandconquestovernaturalaffections,whentheirunavoidablebentandinclinationarecontraryuntothewill ofGod,whereby they are exposed to receive impressions fromtemptations,isaneminentpartofitsglory,andablessedevidenceofitssincerity.—Such is its trial in the loss of dear relations, or theirirrecoverablemisery in thisworld,whereinnaturalaffectionsareapt toindisposethemind,andtohinderitfromaquietsubmissionuntothewillofGod;wherebyDavidgreatlyfailedinthecaseofAbsalom.ButanotherinstancelikethisofAbrahamthereneverwas,norevershallbe.Andalllesscasesarecontainedinthegreater.

(2.)TheexcellencyofthefaithandobedienceofAbrahamissetforthbytheconsiderationofhisowncircumstanceswithrespectuntoIsaac.Andthisisexpressed,[1.]Ingeneral,that"hehadreceivedthepromises;"[2.]Inparticular,asuntothatpartof thepromiseswhereinhispresent factwas immediately concerned, namely, that "in Isaac should his seed becalled."

Τὰς ἐπαγγελίας. [1.] It is expressed, as that which recommends hisobedience, that he had "received the promises;" which needs someexplanation.

1st.Itistwicesaidinthischapter,thatneitherhenoranyotherbelieverundertheoldtestamentdid"receivethepromise,"verses13,39;buthereitisaffirmedthathe"didreceivethepromises."Thesolutioniseasy.Forin those two other places, by "the promise," the thing promised isintended. And this sufficiently discovers the vanity of those expositorswhowouldhavethesepromisestorespectprincipally,yeaonly,thelandofCanaan,withthenumerousposterityofAbrahamtherein;forthiswasfullyenjoyedbythemundertheoldtestament,asmuchaseveritwastobe enjoyed, thenwhen the apostle affirms concerning them, that "theyreceivednotthepromise."ButAbrahamissaidto"receivethepromises"formally, inasmuch as God made and gave them unto him, and hebelievedthem,orreceivedthembyfaith.

2dly.TheScripturecalleththesamethingindifferently"thepromise"or

"thepromises."Usuallyitiscalledthe"promise,"Acts2:39,13:32,Rom.4:14, 16, 20,Gal. 3:17; sometimes "the promises," Rom. 9:4, 15:8. For,(1st.) It was originally one single promise only, as given unto Adam.(2dly.)Thegrace that is in it isoneandthesame. (3dly.)Theprincipalsubjectofthemallisone,namely,Christhimself.Buthereismentionof"promises," (1st.)Because the samepromisewas several times renewedunto Abraham, so as that formally he receivedmany promises, thoughmateriallytheywerebutone.(2dly.)Sundrythingsbeingcontainedinthesamepromiseofdifferentnatures, theydoconstitutedistinctpromises.Anaccountofthenature,subject,anddesignofthesepromises,seeintheexpositiononchap.6:13–18.

[2.] There is the application of these promises as unto theiraccomplishment unto Isaac. Forwhereas they concerned a seed, itwassaidofhimthat"inIsaachisseedshouldbecalled,"Gen.21:12.HehadnotonlyapromisethatheshouldhaveasonbySarahhiswife,whencehewas called the child or son of the promise, Gal. 4:23, 28; but also theaccomplishmentofthepromisewasexpresslyconfineduntohim,byGodhimself.

Ver.18.—"Ofwhomitwassaid,ThatinIsaacshallthyseedbecalled."

Πρὸςὅν."Ofwhomitwassaid.""Of"or"concerningwhom;"—thatis,ofIsaacuntoAbraham;notuntoAbrahamconcerningIsaac,thoughbothbeequallytrue.ThewordswerespokenuntoAbrahamconcerningIsaac;buttheword"whom"immediatelyrelatestoIsaac.

Ἐλαλήθη."Itwassaid;"—thatis,byGodhimself;itwasnotaconclusionthathemadeoutofotherpromises,itwasnottoldhimbyanyother,butwasexpresslyspokenuntohimbyGodhimself,andthatontheoccasionofsendingIshmaeloutofhisfamily,thathemighthavefullassuranceoftheaccomplishmentofthepromisesinhim.Andthiswasthatwhichgavethegreatestexerciseuntohisfaith,asweshallseeimmediately.

Κληθήσεταί σοι σπέρμα. The Hebraism in the original, ארק� קחצ�בערז ךל , "In Isaac shall a seed be called unto thee," is preserved

by the apostle, Ἐν Ισαὰκ κληθήσεταί σοι σπέρμα,—that is, 'The seedpromised unto thee from the beginning shall be given in him; the

traductionofitintotheworldshallbethroughhimandnoother.'

(3.)Itremains,then,onlytoconsiderwhatwastheseedsopromised,orwhat was the principal subject of these promises. Grotius with hisfollower, and the Socinian expositors, reduce these promises unto twoheads: [1.]Thatofanumerousposterity. [2.]That thisposterityshouldinhabit and enjoy the land of Canaan for an inheritance. But this isdirectly to contradict the apostle, who affirms, that when they hadpossessedthelandofCanaanalmostuntotheutmostperiodofitsgrantunto them, they had not received the promises; that is, theaccomplishmentofthem,verse39.

I do not deny but that these things alsowere in the promises annexedunto that which was principal in them, as means and pledges of itsaccomplishment, as I have at large elsewhere demonstrated; but theprincipalsubject-matterofthepromisewasnootherbutChristhimself,withthewholeworkofhismediationfortheredemptionandsalvationofthe church. This is so evident, from the respect herein unto the firstpromisegivenuntoourfirstparents,andthefaithofthechurchtherein,nottobeweakenedbypromisesofaninferiornature;fromtherepeatedwords of the promise, namely, that "in this seed all the nations of theearthshouldbeblessed,"whichhavenothingof truth in thembutwithrespectuntoChrist;fromthefaithofallthesaintsoftheoldtestament,withalltheirinstitutionsofworship;andfromtheexpositiongivenofitin the New Testament, as Acts 2:38, 39, Gal. 3:16; that it needs noconfirmation.

Supposing, therefore, what we have spoken before concerning theexerciseoffaithfromhisnaturalaffections,withreferenceuntohisonlyson,andthiswasthepresentcaseofAbraham:—Godhadcalledhimfromallhisrelationsandenjoyments, to followhim,and liveuntohiminallthings.Toencouragehimhereunto,hesolemnlypromisethuntohimthatfromhisloinstheblessingSeed,theRedeemerofhimselfandtheworld,shouldproceed;whichwasthehighestprivilegethathecouldpossiblybemade partaker of: as also, that as unto the way and means of theaccomplishment of this promise, he should have a numerous posterity,whom God would fix and preserve in the land of Canaan, until theoriginalpromiseshouldbeactuallyaccomplished.InthispromiseofGod

did he place his whole temporal and eternal felicity; wherein he wasblessed,andwithoutwhichhewasmostmiserable.Inprocessoftimehehath a son born, according to this promise, concerning whom Godexpressly declares, that in and by him this promise should beaccomplished.HerebythewholetruthandallthebenefitofthepromisedidabsolutelydependonthelifeandposterityofIsaac,withoutwhichitcouldnotbefulfilled.Addhereunto,thatbeforethisAbrahamhadprayedthat the promise might be preserved in Ishmael; which God expresslydenied him, Gen. 17:18, 19, confining it unto the son of Sarah. In thisstate of things, when he was under a full persuasion, and the highestsatisfaction, that he saw and enjoyed the assured means of theaccomplishmentofthepromises,GodcommandshimtotakethisIsaac,andofferhimforaburnt-offering;that is, firstslayhim,andthenburnhimtoashes.

WhocanconceivewithwhatheartAbrahamreceivedthethunderofthiscommand?whatperplexitieshewascastinto,oratleastwouldhavebeenso,hadnot faithcarriedhimthroughthemall?Heseemstobepressedunavoidablywithoneortheotherofthegreatestevilsintheworld,eitherofthemeternallyruinousuntohim:eitherhemustdisobeythecommandofGod,orhemust letgohis faith in thepromise;eitherof thembeingfilledwitheternalruin.

WhatwasthefaithofAbrahaminparticular,howhisthoughtswroughtin him, is not expressed in the original story: yet are two things plaintherein; [1.] That he was not cast into any distraction of mind, anydisorderlypassions,complaints,or repinings; [2.]Thathe immediately,without delay, addressed himself to yield punctual obedience unto thecommandofGod,Gen.22:1–3.AsuntothepromiseofGod,thereisnointimation in the story ofwhathis thoughtswere concerning it; only itappears in general, thathe left untoGod the careofhis own truth andveracity, concluding, thatas sureashewhohadcommandedwas tobeobeyed, so he that had promised was to be believed, he being moreconcernedintheaccomplishmentofthepromisethanAbrahamhimselfcould be. Wherefore, confirming himself against suggestions,temptations, fleshly reasonings, and giving himself up wholly unto thesovereigntyofGod,heproceededinhisobedience.

Howbeit,ourapostlemakesamoreparticulardiscoveryoftheworkingofAbraham'sfaithunderthistrialinthenextverse,whereweshallconsiderit.Andweseehere,—

Obs.I.That ingreatandinextricabledifficulties, it istheduty,wisdom,andnatureof faith, to fix itselfonthe immensepropertiesof thedivinenature,wherebyitcaneffectthingsinconceivableandincomprehensible.—SowasitinthiscaseofAbraham.SeeIsa.40:28–31.

Obs.II.Godmayjustlyrequiretheassentandconfidenceoffaithuntoallthingswhichinfinitepowerandwisdomcaneffect,thoughwecanneithersee, nor understand, nor comprehend the way whereby it may beaccomplished.—For faithbeingplacedand fixedonhimasGod,asGodalmighty and infinitely wise, it is our duty to believe whatever infinitepowerandwisdomcanextendunto,ifitberequiredofusinanyinstance,asitwashereofAbraham,bydivinerevelation.SeeIsa.50:10.

Obs. III. God's dealings with his church sometimes are such, as thatunless we shut our eyes and stop our ears unto all objections andtemptations against his promises, opening them only unto divinesovereignty,wisdom,andveracity,we canneverabide ina comfortablecourseofobedience.—So is it at thisday,whereinall thewhole stateofthingsintheworldconsistsinacombinationagainsttheaccomplishmentofdivinepromisestowardsthechurch.SeeEzek.37:1,2,11–14.

Obs.IV.Thisisthegloryoffaith,thatitcanspirituallycomposethesoulin the midst of all storms and temptations, under darkness as untoevents, so as that it shall in a due manner attend unto all duties ofworshipandobedience, soas tosanctify thenameofGod in them,andnottoprovokehimwithanyirregularitiesofmindoractions;asonceitfelloutwithMoses.

Obs.V.Inanysurprisalwithseeminglyinsuperabledifficulties, it isourdutyimmediatelytosetfaithatwork;nottoconsultwithfleshandblood,nor hearken unto carnal reasonings or contrivances, which will butentangle us and increase our distress.—So did Abraham, whoimmediately,uponthecommandofGod,appliedhimselfuntohisduty.In such cases, whatever arguings or reasonings do arise in our minds

before faith hath had its due exercise in resignation, trust, andacquiescency in the will of God, are pernicious unto the soul, ordestructive unto its comforts. Theyweaken it, entangle it, andmake itunfittodoorsuffer.Butwhenfaithhathhaditswork,andhathbroughtthe soulunto adue composure in thewill ofGod, itmay take a sedateconsiderationofallrationalmeansofreliefuntoitsadvantage.

Obs.VI.Theremaysometimes,throughGod'sprovidentialdisposalofallthings, be an appearance of such an opposition and inconsistencybetween his commands and promises, as nothing but faith bowing thesouluntodivinesovereigntycanreconcile,Gen.32:8–12.

These,andsundryotherthingsofthelikenature,wemaylearnfromthisgreatexampleofthefaithofthefatherofthefaithful,hereproposeduntous:allwhichdeservetobehandledmoreatlargethanthenatureofthepresentworkwillallow.

TheespecialworkingofthefaithofAbrahaminthiscaseofdistress,withtheeventofit,isdeclared,verse19.

Ver.19.—"AccountingthatGod[was]abletoraise[him]upevenfromthedead;fromwhencealsohereceivedhiminafigure."

1.TheimmediateobjectofhisfaithingeneralwasthepowerofGod;that"Godwasable."2.Theapplicationof thatpowerby faith,wasunto theresurrectionofthedead;"toraisehimfromthedead."3.Themannerofitseffectualworkinginhim;itwasinawayofreasoning,orofcomputingonethingfromanother.4.Theeventhereofwas,(1.)Thereceptionofhissonbackagainuntohimself,whomhehadofferedinthemannerbeforedescribed.(2.)Themannerofit;itwas"inafigure."Whichthingsmustbeexplained.

1.[TheimmediateobjectofhisfaithwasthepowerofGod.]Butuntotheright understanding of this, some things must be premised which aresupposedinthewords;as,—

(1.) Abraham firmly believed, not only the immortality of the souls ofmen, but also the resurrection from the dead.Had he not done so, he

could not have betaken himself unto this relief in his distress. Otherthings he might have thought of, wherein Godmight have exerted hispower;buthe couldnotbelieve thathewoulddo it in thatwhich itselfwas not believed by him. And it is in vain to inquire what especialrevelation Abraham had of these things; for the resurrection from thedead,whichincludestheother,wasanessentialpartofthefirstpromise,ornoreliefistenderedthereinagainstthecurse,whichwasareturnuntothedust.And,—

Obs.I.Itisgoodforustohaveourfaithfirmlybuiltonthefundamentalarticlesofreligion,suchastheseare;withoutwhichwecannotact itonparticular occasions and trials, wherein an application ismade of suchfundamentalprinciplesuntoourpresentcases.

Δύνατος ὁ Θεός. (2.) He owned the omnipotency of God, as able toproduce inconceivable effects.He did not limitGod, as they did in thewilderness,asthepsalmistatlargedescribestheirunbelief,Ps.78:19,20,40,41.Herestedonthis,thatthepowerofGodcouldextenditselfuntothingsbyhimpast findingout and incomprehensible.Thiswas the lifeandsoulasitwereofthefaithofAbraham;hebelievedthatthepowerofGod was infinitely sufficient to secure his truth and veracity in hispromises, though he could neither conceive nor understand the waywherebyitwastobedone.And,—

Thisisthelifeoffaithatpresentinallthattrulybelieve.Everythingintheworld seems to lie crossunto the accomplishmentofmost eminentdivine promises, and wherein the church, next unto things eternal, ismost eminently concerned; but yet though things are very dark anddreadful,theyarenotinsuchadismalstraitastheywerewhenthefatherof the faithful had his knife at the breast of him on whose life theaccomplishment of all the promises did depend. Yet he rested in thepower of God to secure his own veracity; and so may we do also atpresent.Wherefore,—

(3.) Abraham still firmly believed the accomplishment of the greatpromise, although he could not discern the way whereby it would befulfilled.Hadhisfaithfailedherein,hisobediencehadbeenneedlessanduseless.Andthisisthelastanchoroffaith.Itcleavesuntoandrestsupon

thetruthofGodinhispromises,againstallobjections,temptations,andoppositions,althoughtheyaresuchasreasoninitshighestexercisecanneitherconflictwithnorconquer.Anduntothisend,God,whopermitssuch objections to arise against it, or what he hath promised, yea,disposethsuchtrialsanddifficultiesuntoit,asshallbeinsuperableuntoall therationalpowersofoursouls,givethsecurity inand fromhimselfaloneagainstthemall."Godwhocannotliehathpromised,"Tit.1:2.Andinfurtherconfirmationhereofuntous,"heswarebyhimself,"Heb.6:13.AndthatfaithwhichcannotrestinGodhimself,andtheconsiderationofhispropertiesengagedfor theaccomplishmentofhispromises,withoutotherhelpsorcorroboratingtestimonies,yea,againstallconclusionsanddeterminationsofsenseandreason,isweak,ifitbesincere,Isa.50:10.

Ontheseprinciples,whichwerefixedimmovablyinhismind,he,—

Λογισάμενος. 2. Reasonedwithin himself as unto theway andmannerwhereby the power of God would make good his truth in theaccomplishment of the promise: "Accounting;" that is, computing,reasoning in himself from the principles of faith that were fixed in hismind.Godmakingacovenantwithhim,ortakinghimintocovenantwithhimself, had peculiarly revealed himself unto him by the name of GodAlmighty,Gen.17:1.This,therefore,didAbrahamprincipallyconsiderinallhiswalkingbeforehim.AndnowhethoughtwastheseasonwhereinheshouldseeaninstanceofthealmightypowerofGod.Howthiswouldwork and exert itself, as yet he could not understand; for he had noreserve in his mind that Isaac should not die. This, therefore, on theaforesaidprinciples,firstpresenteditselfuntohim,thatiftherewerenootherway,yetafterhehadslainhim,andburnthimtoashes,Godcouldagainraisehimfromthedead.

Καὶ ἐκ νεκρῶν ἐγείρειν. 3. The manner of the expression declares thegreatnessof thematter spokenof, inhisapprehension: "Even from thedead."Itisnotsaid,aswesupplyit,"toraisehimupfromthedead,"butonly,"toraisefromthedead."Theresurrectionofthedeadisthatwhichisproposedastheobjectofhisfaith;theapplicationofituntoIsaac,andatthatseason,isincludedinwhatisexpressed.This,then,isthatwhichhereckoneduponinhimself:(1.)ThatGodwasabletoraisethedeadingeneral.(2.)ThathecouldsoraiseupIsaacafterhisdeath;whichinthis

reasoninghesupposed.(3.)Thatafterthisresurrection,ifitshouldsofallout,itwouldbethesameindividualpersonthatwasoffered;wherebythewordwhichhespakeuntohisservants,thatheandtheladwouldgoandworshipandcomeagaintothem,Gen.22:5,wouldbemadegood.

Butthesereasoningswerenotimmediateactsoffaith,asuntotheobjectofthem,intheirapplicationuntoIsaac,buteffectsofit.Theconclusionshemadeweretrueandright,but thething itself,or theraisingofIsaacfrom the dead, was not the object of faith; for it was not to be, andnothingbutwhatistrue,andwhatwillbeeventuallytrue,canbebelievedwithfaithdivine.Nomaneverwasorcanbeobligedtobelievethattobe,which isnot; or that that shall be,which shall neverbe.Only,whereastherewasnothinghereinthatwasinconsistentwithanydivinerevelation,hedidsofarassentuntothepossibilityofthisevent,astoquiethismindintheworkanddutywhichhewascalledunto.

Itisevident,therefore,thatbyfaithhedevolvedthewholeeventofthingsonthesovereignty,power,andtruthofGod;andinhisreasoningthereonthoughtitmostlikelythatGodwouldraisehimfromthedead.

4. Lastly, The event of things is expressed, answering the faith ofAbrahamabsolutely,andhisreasoningsalso, ina figurativecompliancewiththem:"Fromwhencealsohereceivedhiminafigure."

(1.)Thepromisewasabsolutelysecured;Isaacwaspreservedalive, thatinhimhisseedmightbecalled.

Ἐκομίσατο.(2.)Abraham'sobediencewasfullyaccomplished.ForhehadpartedfullywithIsaac;hewasnomorehisthanifhehadbeenactuallydead;whenceitissaidthat"hereceivedhimagain."HewasmadetobeGod'sown,tobelonguntohimalone,asdevoted;andGodgavehimagainuntoAbraham.

Ὅθεν καί. (3.) Isaac was considered in the state of the dead,—that is,underthecommandofGod,andinhisfather'sdetermination;soasthattheapostlesayshe"offeredhim;"andthereforeitissaidthathe"receivedhim" from that state. "Whence also:" One expositor conjectures thatrespect is had herein unto Abraham's first receiving of Isaac at his

nativityfromthewombofSarah,whichwasasdead;thanwhichnothingcanbemoreremotefromthesenseoftheplace,unlessitbesomeotherconjecturesofthesameexpositoronthelikeoccasions.

(4.) Butwhereas Isaac did not die,was not actually dead, he is said to"receive him" from that state only "in a figure." See the varioustranslations of the word here used before. Conjectures have beenmultiplied about the meaning of this word: "in a figure, a parable, arepresentation,aresemblance."Ishallnottroublethereaderwiththem;itisnotmymanner.NorhaveIhereanythingtoadduntowhatwasfirstfixedonbythemostjudiciousCalvin,whohathhereinbeenfollowedbyall sober expositors: "He received him as from the dead, in a figure orresemblance of the resurrection from the dead." For whereas he hadofferedhimup in faith,and thereon lookedonhimasdead, restinghissoul in the power of God alone to raise him from the dead, hisrestoration,orgivinghimuntohimagain,hadacompleterepresentationoftheresurrectionofthedeadatthelastday.

So have I briefly passed through this great instance of the faith of thefatherofthefaithful,withsomeconsiderationsoftheconflictswhichhehadwith temptations, andhis conquest over them.And these things, Iconfess, require a more full search into and contemplation of, if thenature ofmy present designwould admit of it. But yet,when I shouldhavedonemyuttermost,IcaneasilydiscernhowshortIshouldfall,notonly of discovering thedepthof the treasures of divinewisdomherein,but also of the workings and transactions of faith in and by all thefaculties of his soul in Abraham himself. I leave them, therefore, asobjectsof theirmeditationwhohavemoreskillandexperience in thesedivine mysteries than I have attained unto. Some things we may yetobservefromthewhole;as,—

Obs. II. The privileges and advantages that Abraham obtained on thistrial, exercise, and victory of his faith. For, 1.He had hereon themostillustrious immediate testimony from heaven of God's acceptance andapprobation of him that ever any one had in thisworld, unless itwereJesus Christ himself, Gen. 22:11, 12. 2. The promise was solemnlyconfirmed unto him by the oath of God, which gave him absolutelyinfalliblesecuritythattherewasnoreservedconditioninit,onwhichits

accomplishment was suspended, verses 16–18. 3. He was constituted"heiroftheworld,"verses17,18;and,4.The"fatherofthefaithful."And,5.Anendwasputuntoallhis trialsand temptations.After thishewasexercisedwithnomoredifficulties,butwalkedinpeaceuntotheendofhisdays.Andwemaybeassuredthat,—

Obs. III. Faith obtaining the victory in great trials (as suffering for thetruth),andcarryingusthroughdifficultdutiesofobedience,shallhaveareward even in this life, in many unspeakable spiritual privileges andadvantages.

This one instance is sufficient in itself to confirm the assertion of theapostleandhiswholeintention,namely,asuntothepowerandefficacyoffaith incarryingbelievers throughalldifficultiesandoppositionswhichtheymaymeetwithal in theprofessionof the gospel and the course oftheir obedience. For ifwe consider both parts ofAbraham's trial, 1. Asunto nature, in the sacrificing of his only son, for whose sake he hadundergoneawearisomepilgrimage;2.Asuntograceand faith itself, inthedreadofthecommand,andopenappearanceofthedefeatmentofthepromise;nothingequaltoitcanbefallusinourprofession.

Obs. IV. This example was peculiarly cogent unto the Hebrews, whogloried in being the children of Abraham, fromwhom they derived alltheirprivilegesandadvantages.Whereforetheywerejustlypressedwiththisinstance,astheywerebeforebyourSaviour,whenhetoldthemthat"if they were the children of Abraham, they would do the works ofAbraham,"John8:39.Andanencouragementitwasuntothem,toabideinthatfaithwhereinhehadhadsuchglorioussuccess.

Obs.V.Wemayalsoconsider,that,1.IfwearechildrenofAbraham,wehavenoreasontoexpectanexemptionfromthegreatesttrials, thatthesame faith which was in him is able to conflict withal. 2.We have noreason tobeafraidof the fiercestandseverest trials thatmaybefallus,havingsogreataninstancethatfaithisabletocarryusthroughthemallvictoriously. 3. Difficult duties of obedience warranted by divinecommand,andsuccessesoffaithundertrials,shallhaveapresentrewardin this life. "In keeping thy commandments there is great reward." 4.Thoughdeathshouldseemtopassonanyofthepromisesconcerningthe

church, yet nothing need shake our faith, whilst we can believe theresurrectionofthedead.Theywillbegivenasinafigureofit.

Hebrews11:20

ΠίστειπερὶμελλόντωνεὐλόγησενἸσαὰκτὸνἸακὼβκαὶτὸνἨσαῦ.

Ver. 20.—By faith Isaac blessed Jacob and Esau concerning things tocome.

Isaacwasaholyperson,who,thoughapilgrim,yet,asfarasappeareth,spent most of his time in peace, without great perils and dangers.Wherefore there is less spoken of him, and the trials of his faith, thaneitherofhisfatherorhisson.Howbeitthereisnodoubtbutthatthissonofthepromiseledhislifeinthefaithofthepromise;andthepromisewasparticularlyreneweduntohim,Gen.26:4.

The apostle chooseth to instance in his faith with respect unto theblessingofhissons,whichwasinhisoldage,andwasthemosteminentact of it, becauseof the conveyanceof thepromiseuntohis seedmadethereby.

ThestorywhichhereportsisrecordedGen.27.AndthereisnoneintheScripture filled with more intricacies and difficulties, as unto a rightjudgment of the thing related, though thematter of fact be clearly anddistinctlysetdown.

The whole represents unto us divine sovereignty, wisdom, andfaithfulness,workingeffectuallythroughthefrailties,infirmities,andsinsof all the persons concerned in thematter. Itwas taken for granted bythemall,that,byGod'sinstitutionandappointment,thepromise,withallthe benefits and privileges of it, was to be conveyed by paternalbenediction unto one of the sons. Hereon there had been sundryindicationsofthemindofGod,asuntothepersontowhomitwastobecommunicated.TherewassointheanswerofGoduntoRebekah,when

thechildrenstroveinherwomb,whenhesaiduntoher,"Theeldershallservetheyounger,"Gen.25:23.Andanimmediateindicationhereofwasgivenintheirbirth,whereinJacoblaidholdontheheelofEsau,asbeingto supplant him, verse 26. Itwas furthermanifestwhen they grew up,partly by the profaneness of Esau, evidenced in marrying evil andidolatrous wives; and partly in his selling his birthright for a mess ofpottage, verses 32–34. Yet did not all this prevent the miscarriages ofthem all in the communication and obtaining this blessing; namely, ofIsaac,Rebekah,andJacob.For,—

1. Whatever may be spoken in excuse of Isaac, it is certain he failedgreatly in two things: (1.) In his inordinate love unto Esau, whom hecould not but know to be a profane person, and that on so slight anaccount as eating of his venison, Gen. 25:28. (2.) In that he had notsufficiently inquired into the mind of God in the oracle that his wifereceivedconcerningtheirsons.Thereisnoquestionontheonehand,butthatheknewofit;norontheother,thathedidnotunderstandit.Forifthe holy man had known that it was the determinate will of God, hewould not have contradicted it. But this arose from want of diligentinquirybyprayerintothemindofGod.

2.As forRebekah, there is no doubt but that shewas infallibly certainthatitwasthemindandwillofGodthatJacobshouldhavetheblessing.So far she had a sufficient ground of faith. But her contrivance for theobtaining of it, when she ought to have committed the event unto theprovidenceofGod,whosewordwasengagedforit,cannotbeapproved;noriswhatshedidtobemadeanexampleforimitation.

3. Jacob also had, no doubt, sufficient evidence that the birthrightwasconveyeduntohim; yet althoughhe followedhismother's instructions,andobeyedhercommandsinwhathedid,hismiscarriagesingettingtheconveyanceofitbyhisfather'sblessing,whichwerenotafew,arenottobeexcused.

But under all these mistakes and miscarriages we may observe twothings:—

1. That true faith acted itself in all the persons concerned. The faith of

Isaacwastrueandrightinthis,thatthepromisewassuretohisseedbyvirtue of the covenant, and that he was instrumentally, in the way ofexternalevidence, toconvey itbyhis solemnbenediction.The firstwasexpress in the covenant: the other hehadby immediate revelation andinspiration;forhisblessingwasa"prophecyofthingstocome,"asitisinthe text.But hemissed it in the application of it unto the object in hisown intention, though in matter of fact, by the divine disposal ofcircumstances,hewasintheright.ThismistakehinderednotbutthatheblessedJacobinfaith.

Oneexpositor,whoaboundsinconjectures,andisasunhappyinthemasanymanwellcanbe,wouldhaveitthattheblessingofJacobinfaithdothnotbelong,or isnot tobeascribedunto that solemnblessingwhichhepronounceduponhimwhenhemistooktheperson,supposinghimtobeEsau,Gen.27:27–29,butuntowhathesaidafterwardsconcerninghimuntoEsau,verse33,"Ihaveblessedhim,andheshallbeblessed;"thanwhichnothingcanbemoreremotefromthemindoftheHolyGhost.Forin thesewords toEsauhedirectlyaffirmsthathehadblessedhim,andnowonlydeclarestheconsequentofit,namely,thatheshouldenjoytheblessing,—"Heshallbeblessed."Nowthishathrespectuntothatformerblessing; which was therefore in faith, notwithstanding the previousmistakeoftheperson,whichhenowunderstood,bywhathehaddone,asbeingundertheimmediateconductoftheSpiritofGod.

Sodidtruefaithact itselfboth inRebekahandJacob,andtheywere intheright, fromdivinerevelation,thatthepromisesdidbelongtoJacob.Howbeit they variouslymiscarried in theway they took for obtaining apledgeofitinthepaternalbenediction.

Wherefore it cannot be denied but that sometimes, when true faith isrightly fixed on divine promises, those in whom it is, and who trulybelieve, may, through darkness, infirmities, and temptations, putthemselvesonirregularwaysfortheaccomplishmentofthem.Andasinthesewaystheymayfailandmiscarry,untothescandalofreligionandadangerous concussion of their own faith; so if they do succeed in suchways,asJacobdid,yetarenottheirwaysacceptedorapprovedofGod,astheywillquicklyunderstand.Butalthoughthesemistakesmaybesuchastovitiatetheirworks,andrenderthemunacceptableuntoGod,yetshall

they not condemn their persons in the sight of God, neither here norhereafter.

Whereas,therefore,thereyetremainmanypromisestobeaccomplishedconcerningthechurch,anditsstateorconditioninthisworld;asitisourduty firmly to believe them, so it is our wisdom, not, upon anytemptations, provocations, or advantages, to attempt theiraccomplishmentinanyunwarrantablewayandundertaking.

2. We may see herein the infinite purity of the divine will, effectuallyaccomplishing its own purposes and designs through the failings andmiscarriages of men, without the leastmixture with or approbation oftheir iniquitiesormiscarriages.SodidGodaccomplishhispurposeandpromise unto Jacob, by ordering the outward circumstances of theirregularactingsofhimandhismotheruntohisownblessedends.Andalthoughheneither commandednor approvedof these irregularities inthem,yetwhereastherewastruefaithinthepersonsthemselves,thoughmisguidedasuntosomeoutwardactions;andthatacted,astheyjudged,in compliancewithhiswill,without the leastdesignof injuryunto anyothers(fortheyaimedatnothingbutwhatwastheirownbyhisgrantanddonation); he accepted their persons, pardoned their sins, and effectedthematteraccordingtotheirdesire.

Andwemayyetobserve,—

Obs.That the failure, error,ormistakeof anyone leadingperson,withrespect unto divine promises and their accomplishment, may be ofdangerousconsequenceuntoothers;—asherethefailingofIsaacwastheoccasionofcastingJacobandRebekahintoalltheirirregularities.

Thesethingsbeingpremised,asuntothestorywhichrespectisherehadunto, thewords themselvesmaybebrieflyopened.And thereare threethingsinthem:1.WhatisascribeduntoIsaac;namely,that"heblessedhis sons." 2. How he did it; and that was, "by faith." 3.What was thesubject-matterofhisblessing;andthatwas,"thingstocome."

Εὐλόγησε. 1. He blessed them. Those patriarchal blessings were partlyeuctical,orprayers;partlyprophetical,orpredictions.Andthematterof

them was the promise made unto them, with what was contained inthem,andnothingelse.Theydidnotprayfor,theycouldnotforetell,anythingbutwhatGodhadpromised.TheywereauthoritativeapplicationsofGod'spromisesuntothepersonsuntowhomtheydidbelong, for theconfirmationoftheirfaith.

So faras theyweremerelyeuctical,orconsisted insolemnprayer, theywere an effect and duty of the ordinary parentalministry, and as suchought to be used by all parents.Not as some, by the trifling customofdaily asking and giving blessing, whilst perhaps a curse is entailed onfamiliesbywretchedexamples;butbysolemnreiteratedprayeruntothatpurpose.Butthereweretwothingsextraordinaryinthem:(1.)Acertaindeterminationof thepromiseuntoparticularpersons,aswasheredoneby Isaac; which falls not within the compass of the ordinary paternalministry.Wemayfailinourmostearnestdesiresandsincereendeavoursfor the communication of the promise unto this or that child. (2.)Prediction of particular future events, falling within the compass andvergeof thepromise.Sowas it in the solemnblessingsof Isaac, Jacob,andMoses.Hereinweretheyactedbyaspiritofprophecyandimmediaterevelation.

Πίστει.2.Thusheblessedhissons;andhedidit"byfaith."Butyetthereisadifficulty thatarisethonbothhands, fromtheoneblessingandtheother.FortheblessingofJacobwasfromimmediateinspiration,andnotintended by Isaac to be applied unto Jacob; bothwhich considerationsseemtoexcludehis faith fromany interest in thisbenediction.And theblessing of Esau related only unto temporal things, and that not withrespectuntoanyespecialpromise.

Ianswer,Thatasuntothefirst,ortheblessingofJacob,(1.)Therewasaproperobjectofhis faith,whichitwasfixedon,namely, thepromiseofthecovenant,thatGodwouldbeaGodtohimandhisseed,andthatinhis seed all the nations of the earth should be blessed.Hereinwas hisfaithexercisedinhisblessingofJacob;whichwasnowayimpededbyhismistakeoftheperson.Faithwasactedbythepromise,andwasguidedastoitsobjectbyGod'sprovidence.(2.)Immediateinspirationdothnowayhindertheactingsoffaithonprecedingrevelations.Hehadthewarrantof theword ofGodbefore revealed for the ground of his faith, andhis

immediate inspirationguidedhimtoactaccordingunto it.And, (3.)Asfor theblessingofEsau,although it respectedonly temporal things,yethegaveithiminfaithalso,inthatitwasthefruitofhisprayerforhim,andcontainedpredictionswhichhehadreceivedbydivinerevelation.

Περὶ μελλόντων. 3. The subject-matter of both these blessings werethings to come; that is, things that were not yet, nor yet to have theirpresentaccomplishment.For thatpartof theblessingof Jacob, thatheshouldbelordofhisbrethren,asitisexpressedintheblessingofEsau,"Thoushaltservethybrother,"wasnotfulfilledintheirdays,therebeinga great appearance of the contrary.Wherefore the things contained intheseblessings,absolutelyconsidered,werefuture,andyet fortocome,inthedaysof,andamongtheirposterity.

Now, theblessingofJacobdidnotcontainonlyabetterportion in thisworldthanthatofEsau,asGrotiuswouldhaveit;norhadtherebeenanyneed of so great a contest about the difference between the land ofCanaan and that of Edom, but as it did comprise also the numerousposterityofJacob,theirquiethabitation,poweranddominioninthelandofCanaan:sotheprincipalsubjectofitwastheenclosureofthechurch,theconfinementofthecovenant,andtheenjoymentofthepromiseoftheblessedSeeduntohimandhisoffspring.Anditwasthecontempthereof,and not of a double portion of earthly things, for which Esau isstigmatizedasa"profaneperson."

Hebrews11:21

Πίστει Ἰακὼβ ἀποθνήσκων ἕκαστον τῶν υἱῶν Ἰωσὴφ εὐλόγησε, καὶπροσεκύνησενἐπὶτὸἄκροντῆςῥάβδουαὐτοῦ.

Ἀποθνήσκων, "moriens," "moriturus," "cummoreretur;" "whenhedrewnigh to death,"—the present tense; that which was then in the nextdispositionuntotheactualdeaththatshortlyensued;probablyafewdaysbeforehisdeath.

Ἕκαστον, "singulos filiorum," for ἑκάτερον orἄμφω, "each" or "both.""Utrumque." Syr., דח לכל , "every one." "Both the sons of Joseph"distinctly.

Ἐπὶτὸἄκροντῆςῥάβδουαὐτοῦ.Vulg.Lat.,"etadoravitfastigiumvirgaeejus," "he adored the top of his rod." Leaving out the preposition ἐπί,"on,"itcorruptsthesense,andforceththemeaningofthewordstobe,ofJoseph'srod;whenceavainandfoolishopinionhathbeenfanciedaboutadoring orworshipping of creatures,—as remote from the sense of thisplace as from truth. The Syriac properly, הרטוח שיר לע דגסו , "hebowed" (or "adored") "on the top of his own staff." Beza supplies"innixus,"whichwerender"leaning."

Ver. 21.—By faith Jacob, when he was dying, blessed both the sons ofJoseph,[eachofthem,]andworshipped,[leaning]onthetopofhisstaff.

Therearetwothingsmentionedinthewords:1.That"JacobblessedthesonsofJoseph."2.Thathe"worshipped,leaningonthetopofhisstaff."Buttheydidnotfalloutintheorderwhereintheyarehereexpressed.Thelatter of them is recorded before the former, Gen. 47:31, "And Israelbowedhimselfuponthebed'shead."Towhichisadded,thatafterthesethingsJosephbroughthischildrenuntohim,chap.48:1.

Ἀποθνήσκων.Fromchap.47:29untotheendoftheBookofGenesis,anaccount is given us of the dying of Jacob, and what he did in orderthereunto,—as the apostle expresseth it, "when he was dying." What

space of time, or howmanydays it tookup, is uncertain; probablynotmany.The first thinghedid inorderhereunto,was to send forhis sonJoseph, togivehimchargeconcerninghisburial in the landofCanaan;whichwasanactanddutyoffaithwithrespectuntothepromise,verses29–31. This being done, it is said that "Israel bowed himself upon thebed'shead;"thatis,hebowedhimself,andworshippedGod.Thisisbutoncementionedinthewholestory;butanintimationisgiventhereinofwhatJacobdidonthelikeoccasions,especiallyinallthepassagesofhisdyingacts andwords.Whenhehad spokenordoneany thing,hiswaywastoretire immediatelyuntoGodwithacknowledgmentofhismercy,andrequestsofmoregrace.

And such, indeed, is the frame and carriage of holymen in their dyingseasons. For as they have occasion to attend unto other thingssometimes,soonalladvantagestheybowdowntheirsoulsandbodiessofarastheyareable,inactsoffaith,prayer,andthankfulness.

Ἰακώβ. First, The personherewhose faith is instanced in is Jacob; butthere issomedifficulty in thechoiceof theparticularactordutywhichthe apostle chooseth to give instance in. For Jacob, as he abounded intrialsand temptationsaboveall theotherpatriarchs, sohegavesundryillustrioustestimoniesofhisfaith,seemingtobeofgreaterevidencethanthis of blessing the sons of Joseph. Especially, that was so which isrecordedbytheHolySpiritinHos.12:3,4,"ByhisstrengthhehadpowerwithGod:yea,hehadpowerovertheAngel,andprevailed:hewept,andmadesupplicationuntohim:hefoundhiminBeth-el,andtherehespakewithus."IncomparisonhereofthisactofblessingthesonsofJosephisofaninferiorconsideration.

Thisistheonlydifficultyofthisplace;whichyetbyexpositorsistakennonotice of. But if we look into the thing itself, we shall find that it wasdivine wisdom in the apostle whereby he fixed on this instance of thefaith of Jacob. For inhis blessing of the sons of Joseph, the goodmanbeing near to death, he makes a recapitulation of all the principalconcernmentsofhis life,as itwasa lifeof faith;andweshall thereforeconsider some of those circumstances,whichmanifest how proper thisinstancewasuntothepurposeoftheapostle.

1.Itwastheexerciseofhisfaithinhisoldage;andnotonlyso,butthenwhenhehadacertainprospectofthesuddenapproachofhisdeath,Gen.47:29,48:21.Wehavethereforehereinatestimony,thatnotwithstandingallthetrialsandconflictswhichhehadmetwithal,withtheweaknessesanddisconsolationsofoldage,heabodefirminfaith,andvigorousintheexercise of it. His natural decay did not cause any abatement in hisspiritualstrength.

2. In this blessing of Joseph and his sons he did solemnly recognise,plead,andassertthecovenantmadewithAbraham:"God,beforewhommyfathersAbrahamandIsaacdidwalk,"Gen.48:15;thatis,withwhomGodmadetheeverlastingcovenant,andwhowalkedthereinbeforehimalltheirdays.Thisisthelifeoffaith,namely,tolayholdonthecovenant;whichhedidhereinexpressly.

3.Ashemadeasolemnacknowledgmentofallspiritualmerciesbyvirtueofthecovenant,soheaddedthereuntothatofalltemporalmerciesalso:"TheGodwhichfedmeallmylife longuntothisday."Itwasaworkoffaith,toretainaprecious,thankfulremembranceofdivineprovidence,ina constant provisionof all needful temporal supplies, from first to last,duringthewholecourseofhislife.

4.Hereflectsonallthehazards,trials,andevilsthatbefellhim,andtheexerciseofhisfaithinthemall:"Redeemedmefromallevil."Nowallhisdangersarepast,allhisevilsconquered,allhisfearsremoved,heretainsbyfaithasenseofthegoodnessandkindnessofGodinrescuinghimoutofthemall.

5. In particular, he remembers the acting of his faith in the matterrecordedbyHosea,beforementioned,andthereinofhisfaithintheSonofGod inanespecialmanner,ashewas theAngelof thecovenant, theAngeltheRedeemer:"TheAngel,"saithhe,"thatredeemedmefromallevil,blessthelads."ThatbythisAngel,thepersonoftheSonofGod,ashewas to be theMessenger of the covenant, and the Redeemer of thechurch,isintended,Ihaveprovedelsewhere,anditwasthesenseofallthe ancientwriters of the church; however, someof theRoman churchwould abuse this testimony to give countenance unto the invocation ofangels,—which is little less than blasphemy. Wherefore, in the

recognitionhereofdidfaithmosteminentlyactitself.

6.ThediscerningofthesonsofJosephonefromtheotherwhenhewasblind;thedisposalofhishands,hisrighthanduntotheheadofEphraim,and his left unto the head ofManasseh, contrary to the desire of theirfather; and theproposal of themuntohim;with thepredictionof theirfuture condition many ages after; were all evidences of the especialpresenceofGodwithhim,andconsequentlyofhisownfaithinGod.

7.TherewereothercircumstancesalsothatrenderedthisbenedictionofJacobaneminentactoffaith:as,(1.)Thathelaidthefoundationofitinan especial revelation, Gen. 48:3: "And Jacob said unto Joseph, GodAlmighty" (God in covenantwithme) "appeareduntome atLuz in thelandofCanaan,andblessedme,"etc.(2.)Thathedidsolemnly,bydivinewarrant,adoptEphraimandManassehtobehischildren;wherebytheybecame to have the interest of distinct tribes in Israel, verse 5. Andhereby(3.)Hegavetherightofthebirthright,asuntoadoubleportion,forfeited by Reuben, unto Joseph. (4.) He remembers the kindness ofGodinthis,thatwhereashisbelovedwifeRacheldiedimmaturelyofhersecondson,verse7,yetGodwouldgivehimanumerousposteritybyher,—thethingwhichbothheandshesogreatlydesired.

On all these considerations, it is evident that the apostle for great andweightyreasonsfixedonthisinstanceoffaithinJacob,thathe"blessedboththesonsofJoseph."Andwemaysee,that,—

Obs. I. It is an eminentmercy,when faith not only holds out unto theend,butwaxethstrongtowardsthelastconflictwithdeath;asitwaswithJacob.

Obs.II.Itissoalso,tobeablebyfaith,inthecloseofourpilgrimage,torecapitulateallthepassagesofourlives,inmercies,trials,afflictions,soas to give glory toGodwith respectunto themall; as Jacobdid in thisplace.

Obs. III. That which enlivens and encourageth faith as unto all otherthings, is apeculiar respectunto theAngel theRedeemer,bywhomallgraceandmercyarecommunicateduntous.

Obs.IV.Itisourdutysotoliveintheconstantexerciseoffaith,asthatwemaybereadyandstronginitwhenwearedying.

Obs.V.Thoughweshoulddiedaily,yetthereisapeculiardyingseason,when death is in its near approach, which requires peculiar actings offaith.

Secondly,Thelatterclauseofthewords,ortheotherinstanceofthefaithof Jacob, that "he worshipped, leaning on the top of his staff," hath apeculiar difficulty in it, from a difference between the words of theapostle and those of Moses concerning the same thing. The words inMoses are, הטמה שאר־לע לארש� וחתשיו ; that is,"And Israel bowed himself upon the bed's head." This the Septuagintrenders by, Καὶ προσεκὑνησεν Ἰσραὴλ ἐπὶ τὸἄκρον τῆςῥάβδου αὐτοῦ,—"AndIsraelworshippedonthetopofhisrod."TheVulgarLatininthatplace followeth theoriginal, "Adoravit IsraelDeumconversusad lectulicaput;"—"And Israel worshippedGod, turning to the head of the bed."The apostle in this place makes use of the words as they are in thetranslation of the LXX.; and the difficulty is increased by the Vulgartranslation in this place,which leaving out the preposition ἐπί, rendersthewords,"Andheadoredthetopofhisstaff,"or"rod;"thatis,saysome,thesceptreofJoseph.Thisverbaldifferenceissufficientlybelabouredbycriticalexpositorsofallsorts:Ishallgiveabriefaccountofmythoughtsconcerningit.

1.ThewordsofMosesarethecloseofthe47thchapterofGenesis,"AndIsraelbowedhimselfupontheheadofthebed."Whereasthismaydenoteonlyanaturalactionoftheoldman,whohavingsatuptoconferwithhissonJoseph,beinginfirmandweary,whenhehadfinishedhisdiscourse,and taken the oath of his son, he "bowed himself unto the head of thebed."But theVulgar Latin hathwell supplied, "God,"—he "adoredGodtowardsthebed'shead;"thatis,bybowingdownuntohim.Andso הוחחשהismostfrequentlyusedtoexpressanactofdivineadoration;andthatitwassuchisheredeclaredbytheapostle.

2.ThatJacobworshipped the topofJoseph's staffor sceptre,whichhecarriedasanensignofhisauthorityandpower, is rejectedbyall soberexpositors. It hath, indeed, a double countenance given unto it in the

Vulgar translation: (1.) By the omission of the preposition ἐπί, "on" or"upon," which must include 'leaning on,' or some word of the sameimportance; and, (2.) By rendering αὐτοῦ by "ejus," and referring it toJoseph;whereas it is often used for ἑαυτοῦ, or reciprocally, "his own;"whichmustbeheresupposed,or itanswersnottheoriginal.AndasforanyworshipofJacobperformeduntoJoseph,itismostremotefromthetext. For not only at that instant had Joseph put his hand under hisfather's thigh, and sworn unto him, wherein he acknowledged hissuperiority,butalsoalittleafter"hebowedhimself"untohim"withhisfacetotheearth,"Gen.48:12.

3.Theapostledothnotinthisepistletiehimselfuntotheexpresswordsof theoriginal text inhisallegationsoutof theOldTestament,butonlygivesthecertainsenseandmeaningoftheHolyGhostinthem.

4. The word in the original is הטמ , which may have a differentpronunciation by a different supply of vowels; and so a differentsignification.Ifwereadit"mittah,"itsignifiesa"bed,"aswerenderitinGenesis;ifwereadit"matteh,"itsignifiesa"staff"ora"rod,"onwhichamanmay lean; both from the same verb, הטנ , to "extend," to "incline."Andhencedoththedifferencearise.Andwemayobserveconcerningit,—

(1.) It is certain that in the days of Jerome the Hebrew reading wasunquestionably"mittah,"a"bed,"asitisnow;forheblamestheLXX.formisinterpretingtheword.Quaest.Hebr.

(2.)Hereonsomesay,thatthetranslationoftheLXX.beingincommonuseamongtheJewsinalltheirdispersions,andeveninJudeaitself,theapostlefreelyfollowedit,incompliancewiththem,therebeingnothinginit discrepant from the truth as to the substance of it. What is myjudgmentofthisconjecture,Ihaveelsewheredeclared.

(3.) Others say, the apostle makes use of this variety in expression torepresent the entire posture and action of Jacob in this adoration. Forwhereashewasveryweakand infirm,beingnearthetimeofhisdeath,(whichisobservedinthestory,)uponthecomingofJosephtohimhesatupon the sideofhisbed,withhis staff inhishand;aposturewhichhemaybe easily conceived tobe in.At the endofhisdiscoursewithhim,

addressing himself unto the solemn adoration of God, he so bowedtowards the bed's head as that he supported himself with his staff, topreserve himself in a posture of reverence for his divine meditation.Wherefore,—

(4.)AlthoughIwillnotcontendthatthewordinthatplacehathadoublesignification,ofa"bed"anda"staff,"yetthis isthetruesolutionofthisdifficulty.TheapostledidnotdesignaprecisetranslationofthewordsofMoses, but intended only to express the same thing. Andwhereas thatwasundoubtedly thepostureofJacob in theworshippingofGodwhichwe have declared, the apostle useth his liberty in expressing it by his"leaning on his staff." For that he did both, namely, "bow towards theheadofthebed,"andatthesametime"leanonhisstaff,"weareassuredbycomparingthedivinewriterstogether.

(5.) There is an expression like unto it concerningDavid, 1Kings 1:47,בבשמה־לע ךלמה וחתשיו ,—"And thekingbowedhimself onhisbed;" that is,

heboweddowntowardsthebed'sheadinhisgreatweakness,sotoadoreandworshipGod.AndJacob'sleaningonhisstafftherewithal,completestheemblemandrepresentationofhisreverenceandfaith:bytheoneheboweddown,bytheotherhesustainedhimself;aswhateverdothsustainandsupportisintheScripturecalledastaff.Andwemayobserve,that,—

Obs.VI.Inallactsofdivineworship,whetherstatedoroccasional, it isourduty todisposeourbodies into suchapostureof reverenceasmayrepresent the inward frameof ourminds.—Sodid Jacobhere, and it isreckonedasanactanddutyoffaith.

Obs.VII.Thereisanallowancefortheinfirmitiesofageandsickness,inour outward deportment in divine worship, so as that there be noindulgenceuntoslothorcustom,butthatanevidenceofaduereverenceof God and holy things be preserved.—Those postures which arecommendedinJacob,wouldnot,itmaybe,becomeothersintheirhealthandstrength.SoDavidaffirms,thathewouldriseatmidnightoutofhisbed,togivethanksuntoGod,Ps.119:62.

Hebrews11:22

Πίστει Ἰωσὴφτελευτῶνπερὶ τῆςἐξόδουτῶνυἱῶν Ἰσραὴλἐμνημόνευσε,καὶτερὶτῶνὀστέωναὑτοῦἐνετείλατο.

Ver.22.—ByfaithJoseph,whenhedied,madementionofthedepartingofthechildrenofIsrael;andgavecommandmentconcerninghisbones.

TwoinstancesarehereproposedofthefaithofJoseph:1.That"hemadementionofthedepartingofthechildrenofIsrael"outofEgypt.2.Thathe"gavecommandconcerninghisbones."TheaccounthereofisgiveninthecloseofthebookofGenesis.

1.ThefirstinstanceproposedofJoseph'sfaith,ishis"makingmentionofthe departing of the children of Israel" out of Egypt. And for theexpositionoftheplace,wemayconsider,—

(1.)Towhomhespakethesewords,andgavethischarge.Thewordshespake unto his brethren: "Joseph said unto his brethren," Gen. 50:24.Someofhisownbrethrenwereyet alive, as is evident concerningLevi.ForJosephwhenhediedwasbutanhundredandtenyearsold,verse26;andLevi livedanhundredandsevenandthirtyyears,beingnot twentyyears older than Joseph. And probably God might shorten the life ofJosephtomakewayfortheafflictionofthepeoplewhichhehadforetold,and which immediately ensued thereon. Also, under the name of his"brethren,"hisbrothers'sonsmaybeintended,asisusual.

But as unto the command concerning his bones, the expression ischanged.Foritissaidthat"hetookanoathofthechildrenofIsrael;"andsoitisagainrepeated,Exod.13:19,"hehadstraitlyswornthechildrenofIsrael;"—thatis,hebroughtthewholepeopleintothisengagementbytheheadsoftheirtribes,thattheymightbeobligedinaftergenerations;forheforesawthatitwouldnotbetheworkofthemwhowerethenliving.

Τελευτῶν.(2.)Thetimewhereinthesethingsweredone;itwaswhenhewasdying:"AndJosephsaiduntohisbrethren,Idie."Thisevidencehegave of the steadfastness of his faith, that it had accompanied himthroughallhisafflictions,andallhisprosperity,notforsakinghimnowathisdeath.Hehadlivedlonginglory,power,andwealth;butthroughallhepreservedhisfaithinthepromiseofGodentire.Andiftherehadbeen

nothing in that promise but the inheritance of the land of Canaan, assomeimagine,hewouldnothavemaintainedhisfaithconcerningituntothe death, and in his departure out of the world, enjoying farmore inEgyptthanwhatwascontainedtherein.But,—

Obs. I. It is of great use unto the edification of the church, that suchbelieversashavebeeneminentinprofession,shouldattheirdyingtestifytheir faith in the promises of God. So did Jacob, so did Joseph; andothershavedoneso,tothegreatadvantageofthemconcerned.

(3.)Inthewaywherebyheexpressedhisfaithwemayobserve,[1.]Theobjectof it,orwhat itwaswhichhebelieved,namely,"thedepartureofthe children of Israel" out of Egypt; [2.] Themanner of his acting thatfaith,he"mademention"ofwhathedidbelieve.

Περὶ τῆς ἐξόδου. [1.] This departure of the children of Israel is notintendedabsolutely,asameredepartingthence;butsuchaswherebythepromise made unto their fathers should be accomplished. For so it isdeclaredinthestory,"Godwillsurelyvisityou,andbringyououtofthisland,untothelandwhichheswaretoAbraham,toIsaac,andtoJacob,"Gen.50:24.Theaccomplishmentofthispromisewasthatwhichwastheespecial object of his faith, whereof this departure was a meanssubservient thereunto. And he seems to have respect unto the promisemade unto Abraham, Gen. 15:13, 14; wherein the sojourning andaffliction of his seed in a strange land was determined before theiradmissionintothelandofCanaan.

Obs. II. After his trial of all that this world could afford, when hewasdyinghechosethepromiseforhislotandportion.

[2.]Themannerof theactingofhis faith towards thisobject is, thathe"madementionofit."Andwemayconsiderinit,—

1st.Howhedidit.Andthatwasinthewayofpublicprofession.Hecalledhisbrethrenuntohim,andspakeofituntothemall,Gen.50:24.Andhedid it, as todischargehis ownduty, (for "with themouth confession ismadeuntosalvation,")sotostrengthentheirfaith.Forwhentheyfoundthathe,inallhisgloryandwealth,yetembracedthepromise,anddiedin

thefaithofit,itwasagreatencouragementandprovocationuntothem,whowereinameanercondition,firmlytocleaveuntothesamepromise.Andwhenmenwho are great,mighty, andwealthy in theworld, do intheirpublicprofessionpreferthepromisesofthegospelbeforeandabovetheirpresentenjoyments,itisofgreatuseinthechurch.

Ἐμνημόνευσε. 2dly. He "made mention of it," or called it toremembrance. It was not that which he had by immediate presentrevelation;butitwasfromhisrelianceonthepromiseslongbeforegiven.Andthesewere two: (1st.)ThegreatpromisemadeuntoAbraham, thatGodwouldgivethelandofCanaantohisseedforapossession,Gen.15:7;and, (2dly.) That they should be delivered out of great bondage anddistress before they entered into it, verses 13, 14. His faith in thesepromisesheheremakesprofessionof.

3dly.Heforesawtheoppressionandbondagethattheyweretoundergo,beforetheaccomplishmentofthispromise.Forsoheexpressethhimselfunto his brethren, "Godwill surely visit you, and bring you out of thisland,"Gen. 50:24. And again, "Godwill surely visit you," verse 25.HehathrespectuntothewordsofGodtoAbraham,Gen.15:13,14,"Knowofasuretythatthyseedshallbeastrangerinalandthatisnottheirs,andshallservethem;andtheyshallafflictthemfourhundredyears:andalsothatnation,whomtheyshallserve,willIjudge;andafterwardshalltheycome out with great substance." This he believed and foresaw, andthereforemakesmentionofGod's"visitingthem;"thatis,havingrespectuntothemintheirdistresses,andprovidingfortheirdeliverance.

4thly.Theprospectoftheirbondage,andtheirhelplessconditiontherein,didnotatallweakenhisfaithasuntotheaccomplishmentofthepromise.Wherefore,whentheapostlesaysthat"hemadementionofthedepartingof thechildrenof Israel," (that is, fromEgypt,)hehadnotonly respectunto the thing itself,butalsounto themannerandcircumstancesof it;namely, that it should be after great oppression, and by a work ofalmightypower.

5thly. This was a proper season for Joseph to make mention of thepromiseand itsaccomplishment;as it is thewisdomof faith tocall thepromises to remembrance in the seasons that they are suited unto.He

wasnowdying,anduponhisdeath,hisbrethren,theposterityofJacob,knewnotwhatwouldbecomeofthem,norwhatwouldbetheircondition,being deprived of himwhowas their only protector. At this season, totestifyhisownfaithinthepromise,nowhehadnomoreconcernmentinthis world, and to encourage them unto the like confidence in it, hemakesmentionofitsaccomplishment.Andwesee,—

Obs.III.ThatnointerpositionofdifficultiesoughttoweakenourfaithasuntotheaccomplishmentofthepromisesofGod.

Ἐνετείλατο.2.ThereisaparticularinstanceofthefaithofJoseph,inthat"he gave commandment concerning his bones." And this was peculiarunto himself alone. That which the apostle expresseth by hiscommanding, or giving commandment, was his taking an oath of hisbrethren,andtheirposterityinthem,Gen.50:25.HestraitlychargedthechildrenofIsraelwithanoath,Exod.13:19.Asitwasanactofauthorityin him, (for he had the rule of his brethren,) it was a command; themannerof theobligationunto theperformanceof itwasbyanoath.SoAbrahamgavechargeandcommandtoEliezerhisservantabouttakingawifeforIsaac,withanoath,Gen.24:2,3,9.Andthesekindsofoaths,inthingslawful,foragoodend,notarbitrarilyimposed,butenteredintobyconsent,aregoodinthemselves,andinsomecasesnecessary.

The apostle saith only, that "he gave commandment concerning hisbones," and doth not declare what it was that he gave in chargeconcerning them.But this is expressed in the story, namely, thatwhenGodvisitedthem,anddeliveredthemoutofEgypt,theyshouldcarryhisbonesalongwiththemintoCanaan,Gen.50:25.Inorderhereunto,"theyembalmedhim,andputhiminacoffininEgypt,"verse26.ProbablytheEgyptians left the care of his funeral unto his brethren, and his coffinremainedinthecustodyoftheirposterity,perhapshisowninparticular,until the time of their departure. ThenMoses took them into his care,Exod.13:19.Andtheissueofthewholewas,thatintothelandofCanaantheywere safely carried, according to the oath of the people, andwereburied in Shechem, in a parcel of ground whereof Jacob had made apurchase,andleftitinlegacyuntothechildrenofJoseph,Josh.24:32.

Thus was it as unto the story; but an inquiry may be made into the

reasons why Joseph gave this charge concerning his bones unto hisbrethren,whereasalltheirbonesrestedinEgypt,werenottranslatedintoCanaan,nordidtheytakeanycarethattheyshouldbeso.Butthereweresome things peculiar unto Joseph,which caused his faith to act in thiswayaboutthedisposalofhisbones.For,—

(1.) He had been of great power, authority, and dignity among theEgyptians.Hisfameandreputation,forwisdom,righteousness,andlaw-making, were great among the nations. Hemight therefore justly havefeared, that if he had not thus openly renounced all cognation andalliance with them, he might among posterity have been esteemed anEgyptian; which he abhorred. Therefore he established this lastingmonumentofhisbeingoftheseedandposterityofAbraham,andnotanEgyptian.

(2.)AsitissupposedthatGodburiedthebodyofMoseswhereitshouldnotbeknownbyany,lestthepeople,pronetosuperstitionandidolatry,shouldhaveworshippedit,astheydidafterwardsthebrazenserpent;sohadthebonesofJosephbeencontinuedinEgypt,theymighthavebeenturned intoan idolby that foolishpeople,whichherebywasprevented.Yea,itisgenerallythoughtthatinafteragestheydidworshiphimunderthenameofSerapis,andthesymbolofanox.Butthis,whatlayinhim,hepreventedbytheremovalofhisbones.

(3.) He did it plainly to encourage the faith and expectation of hisbrethren and their posterity as unto the certainty of their futuredeliverance; as also to take them off from all designing to fix or plantthemselves inEgypt, seeinghe,whohadall advantagesabove them forthatend,wouldnothavesomuchashisbonestoabideintheland.

(4.)Hemight also have respect herein unto the kindness of his father,whogavehimapeculiarlotofinheritanceinthelandofCanaan,wherein,outofaremembranceofhisfaithinGodandloveuntohim,hewouldbeburied.

However it be, it ismost evident that this holyman lived and died infaith, being enabled thereby to prefer the promise of God above allearthly enjoyments. The frame of his spirit now he was dying is a

sufficient indicationofwhat itwas in thewholecourseofhis life.He isnot solicitous about the disposal of his wealth and revenues, which nodoubtwereverygreat;buthismindiswhollyonthepromise,andtherebyon the covenant with Abraham. It is highly probable that he hadconvertedhiswife,Asenath,awomanofaprincelyfamily,fromidolatry,untotheknowledgeofGodandfaithinhim.Hereon,asislikely,shealsowas contented that her children and posterity should fall from theirparental honour and revenues, to take up their portion among theafflictedpeopleofGod.Themightyworkingofhisfaithshinesoutinallthesethings.

Andifavoluntaryrelinquishmentofallearthlyenjoyments,bypreferringthepromisesofGodbeforeandabove themall,beno lessgloriousandacceptable in the sight of God, a no less eminent effect of faith, thanpatiently to undergo the loss of them by the power of persecutingenemies; then is this instance of the apostle eminently suited unto theargumentwhichhehathinhand.

The plea of some of the Roman church from this place, for thepreservationandvenerationofrelics,orthebonesofsaintsdeparted,isweakunto theutmost contempt.Forbesides that this chargeofJosephconcerninghisbonesandtheirdisposalwassingular,suchafruitoffaithascouldhavenoplaceinanyotherperson,norevercantherebethelikeoccasionintheworld,allthatwasdoneincompliancewiththatcharge,wasbutthecarryingofthemshutupinacoffinintothelandofCanaan,and theredecentlyburyingof them.To take an example fromhenceofdiggingmen'sbonesoutoftheirgraves,ofenshriningandplacingthemonaltars,ofcarryingthemupanddowninprocession,ofadoringthemwith all signs of religious veneration, applying them unto miraculousoperations,incuringdiseases,castingoutofdevils,andthelike,isfondandridiculous.

Hebrews11:23

Insearching thesacredrecords foreminentexamplesof thepowerandefficacyof faith, theapostle is arrivedunto thatofMoses.Andbecausethisisthegreatestinstance,nexttothatofAbraham,heinsistsonsundryactsandfruitsthereof.Andindeed,ifweconsiderarighthispersonandhis circumstances; the work which he was called unto; the trials,difficulties,andtemptationshehadtoconflictwithal;theconcernmentofthe glory of God and of the whole church in him; the illustriousrepresentationoftheredemptionanddeliveranceofthechurchbyChristinwhathedid;withhissuccessandvictoryoverallopposition;—wemustacknowledgethattherecannotbeamoreexcellentexemplificationofthepower of faith than what was given in him. For this cause the apostletakes one step backward, to declare the faith of his parents in hispreservation in his infancy,whereon his future life and all that hewascalleduntodiddepend.Forofttimes,whenGoddesignethpersons toagreat work, he giveth some previous indication of it, in or about theirnativity: not by a fictitious horoscope, or the position and aspect ofplanets, a thing common to all born at the same time unto the mostdifferent events; but by some peculiar work and divine warning of hisown.Sowasit inthebirthofSamson,ofSamuel,JohntheBaptist,andothers.AndsowasitinthebirthandpreservationofthisMoses,asitisdeclaredinthisverse.

Ver. 23.—ΠίστειΜωϋσῆς γεννηθεὶςἐκρύβη τρίμηνονὑπὸ τῶνπατέρωναὑτοῦ,διότιεἶδονἀστεῖοντὸπαιδίον,καὶοὐκἐφοβήθησαντὸδιάταγματοῦβασιλέως.

Ver.23.—ByfaithMoses,whenhewasborn,washidthreemonthsofhisparents, because they saw [he was] a proper child; and they were notafraidoftheking'scommandment.

ItisthefaithoftheparentsofMosesthatisherecelebrated.Butbecauseit ismentionedprincipallyto introducethediscourseofhimselfandhisfaith, and also that what is spoken belongs unto his honour, it is thuspeculiarlyexpressed.Hesaithnot, 'By faiththeparentsofMoses,whenhewasborn,hidhim;'but,"ByfaithMoses,whenhewasborn,washid;"thatis,bythefaithofhisparents,whohidhim.

ThisbirthofMosesfelloutintheveryheightandfuryofthepersecution.

AfterthatPharaohfailedinhisdesignofdestroyingthemalechildrenoftheHebrewsbythemidwives,hegavetheexecutionofitinchargeuntoall the people,—that is, the officers among them; who no doubt weresufficiently diligent and officious in the work committed unto them.About theveryentranceof thisnew,effectualwayof thedestructionofthemale children,—when their ragewasmost fierce, noway abated bycompassion, nor wearied by long continuance, nor weakened by anyconvictionofwantofsuccess,whichusetoabatetheedgeofpersecution,—inthewisedisposalofdivineProvidence,Mosesisbornandpreserved,whowastobethedelivererofthewholepeopleoutofalltheirmisery.

Howblindarepoor, sinfulmortals, inall their contrivancesagainst thechurchofGod!Whentheythinkallthingssecure,andthattheyshallnotfailof theirend; that theircounselsare laidsodeepasnot tobeblownup;theirpowersouncontrollable,andthewaywhereintheyareengagedsoeffectual,asthatGodhimselfcanhardlydeliveritoutoftheirhands;—Hethatsitsonhigh laughsthemtoscorn,andwithanalmightyfacilitylaysinprovisionforthedeliveranceofhischurch,andtheirutterruin.

Josephus,givinganaccountofthenativityofMoses,tellsusthatAmramhisfatherhadarevelationfromGod,oradivineoracle,thatofhimandhiswife Jochebedhe should proceed and be born bywhom the peopleshouldbedeliveredoutofbondage.Andthathereon,seeingtheeminentbeautyofthischildwhenitwasborn,heandhiswifeusedtheutmostoftheir industry, with the venture of their lives, for his preservation; forthey firmlybelievedthat thedivineoracleshouldbeaccomplished.Andbecauseitissaidthattheyhidhimbyfaith,someexpositorsdojudgethatin their faith they had respect unto some immediate divine revelation.Butweshallseethattheyhadasufficientgroundof faithforwhattheydidwithoutanysuchimmediaterevelation,whichisnotnecessaryuntotheexerciseoffaithonalloccasions.AndasforJosephus,itismanifestthat in theaccounthegivesof the lifeofMoses,beforehis flightoutofEgypt, he recordsmany thingswithout sufficientwarrant, and some oftheminconsistentwiththeScripture.

Thereare five things tobeconsidered in theexpositionof thewords:1.Whotheywerewhosefaithisherecommended;theparentsofMoses.2.Wherein they acted and manifested their faith; they "hid him three

months."3.Whatwastheirmotivehereunto;"theysawhewasaproperchild." 4.How they did this; "by faith." 5.Whatwas the power of thatfaith enabling them unto this duty; "they were not afraid of the king'scommandment."

Ὑπὸ τῶν πατέρων αὑτοῦ. 1. The persons intendedwere the parents ofMoses.Πατέρες,"fathers,"issometimesusedinthecommongenderforγονεῖς, "parents," as it ishere. In the story there ismentiononlyofhismother,Exod.2:2.Andthatwas,becausetheexecutionofthecounseloradvicewas committed unto her; wherein she used also the help of herdaughter,asverse4.But it isplain in thisplace, thathis fatherwasnolessengagedinthisworkanddutythanhismother.Hewasintheadviceandcounsel,asalsointhehazardofwhatwasdone,nolessthanshe.Andthishadaninfluenceintothesuccess.For,—

Obs.I.Wherethereisanagreementbetweenhusbandandwife,infaithandthefearoftheLord,itmakeswayuntoablessedsuccessinalltheirduties:whenitisotherwise,nothingsucceedsuntotheircomfort.And,—

Obs. II.When difficult duties befall persons in that relation, it is theirwisdom each to apply themselves unto that part and share of it whichtheyarebestsuitedfor.—Sowasitinthiscase;Amramnodoubtwastheprincipal in the advice and contrivance, as his wife was in its actualexecution.

Ἐκρύβητρίμηνον.2.Theyhidhim threemonths:Hewas "hidby themthreemonths."Hereintheyactedandexercisedtheirfaith.Andthistheyseem to have done twoways: (1.) They concealed his birth asmuch astheywereable,anddidnotletitbeknownthatamalechildwasborninthefamily.(2.)Theykepthimnotintheusualplacewherechildrenweredisposedof,buthidhiminsomesecretpartofthehouse.Hereheabodethreemonths;abouttheendofwhichtimeprobablythereportbegantogrow that there was a male child born there; which would haveoccasioned an immediate strict search and scrutiny, from which theycouldnothavepreservedhim.And,—

Obs. III. This is the height of persecution, when private houses aresearched by bloody officers, to execute tyrannical laws;—when the last

andutmostretreatofinnocency,forthatprotectionwhichisdueuntoitbythelawofGodandnature,withthecommonrulesofhumansociety,cannotbeashelteragainstwickedrageandfury.

No doubt but during this season their diligencewas accompaniedwithferventcriesuntoGod,andtheexerciseoftrustinhim.Theoccasionwasgreatonallhands,andtheywerenotwantinguntoanypartoftheirduty.Theoutwardactofhidingthechildwasbutanindicationoftheinternalworkingoftheirfaith.

Διότι.3.Thatwhichwastheirmotiveandencouragementtotheexerciseoftheirfaithinthiswayofhidingthechild,is,"Becausetheysawhewasaproperchild."Διότι, somerender"quia"or "quoniam,"some"quum;""becausetheysaw,"or"when,"or"whereastheysaw."Itdothnotincludethewholecauseofwhattheydid,asthoughthisweretheonlyreasonorground whereon they did it; but it respects that impression on theirmindswhich the sight of the child gave unto them, exciting themuntothatdutywhichtheyhadothergroundsandreasonsfor,asweshallseeimmediately. It is granted, therefore, that the sight of the child (whosecountenancewas twice instrumental in thesavingof its life, firstby thesmiles of its beauty, and then by itsweeping, Exod. 2:2, 6) did greatlyexcitetheirnaturalaffections,bywhichtheirmindsweremadethemoreready to engage in the hazard which faith called them unto for hispreservation.

Ἀστεῖον τὸ παιδίον. They "saw that hewas a proper child."Heb., בוט־יכאוה . "Tob," in the Hebrew, is applied to every thing that is on any

accountapprovableandexcellentinitskind.TheworditiswherebyGodapprovedofallhisworksofcreation,anddeclaredtheirperfection,Gen.1:31. And it is applied in particular unto beauty of countenance: Gen.24:16,Rebekahwas הארמ תבט , "good of countenance." It is in this placerendered by the LXX. ἀστεῖος,—that is, "elegans, venustus, festivus,scitus, bellus, pulcher." We render it here "proper," "a proper child;"whetherproperlyorno,theuseofourlanguageandcustominspeakingmustdetermine.Thewordsignifies"comely,beautiful,goodly;"ἀγαθός,καλός.HolyStephenexpresseththeforceoftheHebrewwordbyἀστεῖοςτῷΘεῷ,"fairtoGod,"orinthesightofGod,Acts7:20;whichwerender"exceeding fair."No doubt but an unusual natural elegancy, sweetness,

and beauty of countenance are intended. And not only so, but I ampersuaded, from that expressionofStephen, that therewasθεῖον τι, anappearance of somewhat divine and supernatural, which drew thethoughtsandmindsoftheparentsuntoadeepconsiderationofthechild.Theyquickly thought itwasnot fornothing thatGodhad given such apeculiarlygracious,promisingcountenanceuntotheinfant.Thisnotonlydrew their affections, and engaged them, but moved their minds andjudgmentstoendeavouralllawfulwaysforitspreservation.And,—

Obs. IV. It iswellwhen any thing of eminency in our childrendoth soengageouraffectionsuntothem,astomakethemusefulandsubservientuntodiligence indisposing of themunto the glory ofGod.Otherwise afondnessinparents,arisingfromthenaturalendowmentsofchildren,isusuallyhurtful,andoftentimesruinousuntotheoneandother.

Πίστει.4.Theprincipleoftheiractingsforhispreservation,inhidingofhim,asalsointhemeansafterwardsused,wastheir"faith."Buthowandonwhatgroundstheyactedfaithherein,mustbeinquiredinto.And,—

(1.) I take it for granted that theyhadnoespecial, particular revelationconcerning the life andwork of this child.None such ismentioned, nosuchwasneedfulfortheactingoffaithinthismatter;andthemanneroftheirdeportmentinthewholemanifeststhatnosuchtheyhad.

(2.)Theyhadafirmfaithofthedeliveranceofthepeopleoutofbondageintheappointedseason.Thistheyhadanexpresspromisefor,andwerenewlyengagedinthebeliefof itbythewitnessgivenuntoitbyJoseph,andhischargeon themtocarryhisboneswith them.Andwithrespecthereunto it is that theyaresaid in thecloseof theversenot to fear theking's command, which is the effect of their faith; which may now bespokenunto.

Οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως. It was a διάταγμα, "anordinance,astatute,anedict,"whichhadtheforceofastandinglaw;andthat established by the king, with the counsel of the kingdom, as isdeclared, Exod. 1:9–11. And this law lay directly against theaccomplishment of the promise; for it aimed at the extirpation of thewholerace,soasthatthereshouldhaveremainednonetobedelivered.

Asthehistoriansaysof thatcompanyofmenwhofoundedRome,"Resunius aetatis respublica virorum,"—"A commonwealth of men only,withoutwomen,wouldhavebeenbutthematterofoneage,"itmusthaveexpired forwantofposterity;so ifall themalechildrenof theHebrewshad perished, according to this law, in one agemore the nationwouldhavebeenextinct.This theparentsofMoses fearednot: theyknew thepromise of God for their preservation, multiplication, and deliverance,should take placenotwithstanding all the laws ofmen, and thehighestrage in their execution.And so they shall be at this day, letmenmakewhat laws they please, and execute themwith all the subtilty and ragetheythinkmeet.ThiscounselofPharaohandhispeopleisreportedforawiseandsubtilecontrivance,withrespectunto theendaimedat,Exod.1:9, 10; Acts 7:17–19. However, they put one word into their law thatmade it "ipso facto"nulland ineffectual.Thiswas, that theyshouldnotmultiplyinEgypt.ForGodhavingpromiseduntoAbrahamthathewouldmultiplyhisseed,andexpresslyuntoJacob,thathewoulddoitinEgypt,Gen.46:3,itutterlymadevoidthislawfromitsfirstenacting,wherebyitbecame successless.And so it iswith all laws, and so shall it finally bewith them, that aremade against any of the promises ofGod unto thechurch.

Yea,itisprobablethataboutthistime,ornotlongafter,whenGodhadfulfilledhisdesigninthislaw,—whichwasinpartthedisposalofMosesunto such an education asmight prepare him, andmake him, as untonatural qualifications,meet for thework hewould call himunto,—thattherewassomeremissionofbloodycruelty intheexecutionof it.For itwas eighty years after the birth ofMoses before the deliverance of thepeople, in which time they multiplied exceedingly, so as that this lawcouldnothavebeenexecuted.TheforceofitprobablywasbrokeninthispreservationofMoses,Godhavinginhismiraculousdeliverancegivenapledgeofwhathewoulddointhewholepeople.

(3.) They had also a persuasion that Godwould provide a personwhoshouldbethemeansoftheirdeliverance,andwhoshouldconductthemfromtheirbondage.ThisMoseshimselfapprehendedwhenheslew theEgyptian,andbegan to judge thathehimselfmightbe theperson,Acts7:24, 25. And although afterwards he judged himself unmeet for to be

employedinthatwork,yetstillheretainedhispersuasionthatGodhaddesignedsomecertainpersonuntothatemployment,andthathewouldsendhiminhisappointedtime.Hencewasthatprayerofhis,whenGodbegan to call himuntohiswork, "OmyLord, send, Ipray thee,by thehandofhimwhomthouwiltsend,"Exod.4:13.Onehewassurehewouldsend, but prayed that he might not be the man. Now, the parents ofMoseshaving thispersuasiondeeply fixed in them,andbeingraisedbytheir distresses unto desires and expectations of his coming, beholdingtheunusual,divinebeautyoftheirchild,mightwellberaiseduntosomejusthopesthatGodhaddesignedhimuntothatgreatwork.Theyhadnoespecial revelationof it, but theyhad suchan intimationof somegreatend God had designed him unto, as that they could not but say, 'Whoknows but that God may have prepared this child for that end?' Andsometimes, as unto the event of things, faith riseth no higher but untosuchaninterrogation;asJoel2:13,14.

5.Theirfaithwaseminentinthis,thatinthedischargeoftheirdutytheyfearednottheking'sedict.Thereisnomentionofanythingintheorder,butthateverymalechildshouldbecastintotheriver,Exod.1:22.Butitisgenerally and rationally apprehended that they were forbid to concealtheirchildren,onthepainofdeath.Thistheywerenotsoafraidofastoneglect theirduty.Andthe fearwhichtheyhadwasnot fromtheirowndanger,whichfaithcarriedthemabove,butonlyastothelifeofthechild.Thismade them change theirmethod, and,when they could no longerconcealhiminthehouse,tocommithimuntotheprovidenceofGodinanark, and towaitwhatwouldbe the event thereof.And the issuedidquickly manifest that they were led therein by a secret instinct andconductofdivineProvidence.

Thereisnoground,therefore,tochargetheparentsofMoseshereinwitheither undue fear or failing in faith. For as unto what concernedthemselvesortheirownlivesintheking'sedict,theyfeareditnot,astheapostleaffirms.Andsuchafearasasolicitouscareaboutthechild'slifemust needs produce, is inseparable fromournature in such cases, andnotblamable.Neitherwastheirchargeofmethodfromwantoffaith,butratheraneffectandfruitof it.Forwhenone lawfulwayofpreservationfrompersecution,oppression,andcruelty,willnotsecureusanylonger,

itisourdutytobetakeourselvesuntosomeotherwhichismorelikelysotodo.ForfaithworkethbytrustinGod,whilstweareintheuseoflawfulmeans.Andwehavehereanevidenttestimonythat,—

Obs.V.The rageofmenand the faithof the church shallworkout theaccomplishment of God's counsels and promises, unto his glory, fromunderallperplexitiesanddifficultiesthatmayariseinoppositionuntoit.—Sotheydidinthisinstanceinaneminentmanner.

Hebrews11:24–26

Πίστει Μωϊσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸςΦαραώ· μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, ἢπρόσκαιρον ἔχειν ἁμαρτιας ἀπόλαυσιν· μείζονα πλοῦτον ἡγησάμενοςτῶν ἐν Αἰγύπτῳ θησαυρῶν τὸνὀνειδισμὸν τοῦ Χριστοῦ·ἀπέβλεπε γὰρεἰςτὴνμισθαποδοσίαν.

Μὲγας γενόμενος. Syr., ארבג אוה דכ , "when he was now a man."Otherconsiderablevariationsintranslationstherearenone.

Thelatterclauseofverse25,ἢπρόσκαιρονἔχεινἁμαρτίαςἀπόλαυσιν,isrenderedbytheVulgar,"quamtemporalispeccatihaberejucunditatem:"which our Rhemists translate, "than to have the pleasure of temporalsin," by a double mistake; for instead of πρόσκαιρον they readπροσκαίρου, joining it withἁμαρτίας, contrary unto all ancient copies,and the exposition of the Greek scholiasts. And ἀπόλαυσις, which is"fruition"or"enjoyment,"theyrenderby"jucunditas,"or"pleasure."Noristhesenseofthewords,sotranslated,properuntothisplace,asweshallsee.Syr.,"thanforashorttimetodelightinsin."

Ἑλόμενος.Syr., הל אבגו ;"andhechoseto"or"forhimself;"hedeterminedinhimselfandforhimself.

Ἡγησάμενος.Syr., יערתאו ;"andhethought;"VulgLat.,"aestimans;"aswe,"esteeming;" "arbitratus," "reputans." Τὸν ὀνειδισμόν, "probrum,""opprobrium." Vulg. Lat., "improbrium;" which the Rhemists render"reproach."

Ver.24–26.—ByfaithMoses,whenhewascometoyears, [beinggrownup,]refusedtobecalledthesonofPharaoh'sdaughter;choosingrathertosufferafflictionwiththepeopleofGod,thantoenjoythepleasuresofsinforaseason,[thetransitorypleasureofsin];esteemingthereproachof Christ greater riches than the treasures of Egypt: for he had respectuntotherecompenceofreward.

Thisexampleisgreatandsignal.Theapostle,asweshowedbefore,takeshisinstancesfromthethreestatesofthechurchundertheoldtestament.Thefirstwasthatwhichwasconstitutedinthegivingofthefirstpromise,continuingunto thecallofAbraham.Hereinhis first instance is thatofAbel, in whose sacrifice the faith of that state of the church was firstpubliclyprofessed,andbywhosemartyrdomitwasconfirmed.ThenextstatehaditsbeginningandconfirmationinthecallofAbraham,withthecovenant made with him, and the token thereof. He therefore is thesecondgreatinstanceupontherolloftestimonies.Theconstitutionandconsecrationofthethirdstateofthechurchwasinthegivingofthelaw;andhereinan instance isgiven in the lawgiverhimself.All tomanifest,thatwhateveroutwardvariationsthechurchwasliableunto,andpassedunder,yetfaithandthepromiseswerethesame,ofthesameefficacyandpowerunderthemall.

ΠίστειΜωϋσῆς.Thepersonthenhereinstancedin,asonethatlivedbyfaith,isMoses.Andaneminentinstanceitisuntohispurpose,especiallyinhisdealingwiththeHebrews,andthatonsundryaccounts:—

1 Of his person. None was ever in the old world more signalized byProvidence, inhisbirth,education,andactions, thanhewas.Hencehisrenown,boththenandinallagesafter,wasverygreatintheworld.Thereportandestimationofhisactsandwisdomwerefamousamongallthenationsoftheearth.Yetthispersonlivedandactedanddidallhisworksbyfaith.

2.Ofhisgreatwork,whichwasthetypicalredemptionof thechurch.Awork itwasgreat in itself,—soGodexpresseth it tobe,andsuchaswasnever wrought in the earth before, Deut. 4:32–34,—yet greater in thetypicalrespectwhichithaduntotheeternalredemptionofthechurchbyJesusChrist.

3.Ontheaccountofhisoffice.Hewasthelawgiver:whenceitismanifestthat the law is not opposite to faith, seeing the lawgiver himself livedthereby.

Obs. I. Whatever be the privileges of any, whatever be their work oroffice, it is by faith alone that they must live unto God, and obtainacceptancewithhim.Thelawgiverhimselfwasjustifiedbyfaith.

Thereare three things ingeneral in thewords,setting forth the faithofMoses:1Whathedidinmatteroffact,wherebyhisfaithwasevidenced,verse 24. 2. The interpretation of what he so did, by the nature andconsequents of it, verse 25. 3. The ground and reason whereon he soactedandexercisedhisfaith,verse26.

Μέγαςγενόμενος.IntheFIRSTofthese,thefirstthingexpressedisthetimeorseason,ortheconditionwhereinhethusactedhisfaith.Saywe,"when he was come to years;" not accurately. Μέγας γενόμενος, "cùmessetgrandis,""cùmgrandisfactusesset;""whenhebecamegreat."Syr.,"when he was a man." But the word may respect either state andcondition, or time of life and stature. To "become great," is, in theScriptureandcommonspeech,tobecomesoinwealth,riches,orpower,Gen. 24:35, 26:13. And so was it now withMoses. He was come untowealth, power, and honour, in the court of Pharaoh; and a respecthereuntoseemstosetforththegreatnessofhisself-denial,whichistheeminent fruitofhis faith that isherecommended.Hedid thiswhenhewasgreatinthecourtoftheking.

Butalthoughthisbetruematerially,andhathanespecialinfluenceintothe commendation of the faith ofMoses, yet is it not intended in thisexpression. For, having declared the faith of his parents, and theprovidenceofGodtowardshiminhisinfancy,intheforegoingverse,theapostlehereshowswhatwashisownwayofactingafterhegrewupuntoyearsofunderstanding.Soμέγας isusedforonethat isgrownuptobe"suijuris,"ortobeaman:Νῦνδʼὅτεδὴμέγαςεἰμί,Hom.Od.ii.314;—"Iwas an infant," saith Telemachus, "but now I am grown up," or growngreat. It is "grandis" absolutely in Latin, though "grandis natu" be onestricken in years: "At ego nunc grandis, hunc grandem natu adcarnificinamdabo,"Plaut.Capt.;—beinggrownup,beinggrownaman.

"Cum adoleverit,"—"when he was grown up;" that is, come to years ofunderstanding,toactthedutywhereuntohewascalled.

Mostexpositorssupposethisexpresseththetimewhenhewasfortyyearsofage;fortheyrefertherefusaltobecalledthesonofPharaoh'sdaughteruntothatactofhisinslayingtheEgyptian,whichwas"whenhewasfullfortyyearsold,"Acts7:23.Andthereiscountenancegivenhereuntofromwhat is affirmed, Exod. 2:11, "And it came to pass in those days, afterMoses was grown up, that he went out unto his brethren;" where theHebrew, השמ לדגיו , is rendered by theLXX. μέγας γενόμενος, thewordshereusedbytheapostle.

But although that time and fact be also included herein, yet thewholedutycannotbeconfinedthereunto.For,as itwasanactof faith,Moseshad in hismind long before refused to be called "the son of Pharaoh'sdaughter;"that is, torenouncehisownpeople,andtojoinhimselfuntothe Egyptians. Wherefore the largest and most comprehensiveinterpretationofthewordssuitsbestwiththesenseoftheplace,ormindof the Holy Spirit therein. "According as he grew up in stature andunderstanding,heactedfaithinthedutieswhereuntohewascalled."Forthe story mentioned by Josephus, of what he did in his infancy, bytramplingonthecrownoftheking,whenhewouldhaveplaceditonhishead,isundoubtedlyfabulous.And,—

Obs.II.Itisgoodtofillupeveryageandseasonwiththedutieswhichareproperthereunto.Anditisthedutyofallthatareyoung,that,accordingasbytimeandinstructiontheycometotheknowledgeofwhatisrequiredof them, theyapply themselvesvigorouslyanddiligently thereunto.Notasisthemannerofthemost,whoseinclinationstoservetheirlustsgrowwiththeiryearsandstature.

Secondly,Whathedidatthatseasonisdeclaredasthefirsteffect,fruit,andindicationofhisfaith.He"refusedtobecalledthesonofPharaoh'sdaughter."

Threethingsareheretobeinquiredinto:1.Howandonwhataccounthewasesteemedandcommonlycalled "the sonofPharaoh'sdaughter."2.Howandbywhatmeanshecametoknowthathewasofanotherstock

and race. 3. How did he refuse to be called "the son of Pharaoh'sdaughter?"

Υἱὸςθυγατρὸςφαραώ.1.Forthefirst,itismanifestfromthestory,Exod.2;—uponherfirstfindinghimintheriver,andsavingofhislife,shegaveordertohismother,whoappearedforanurse,thatsheshouldnursehimforhers,andshewouldpayherwages,verse9.Hereinsheownedittobehers, or took the care of it on herself. But this she might do, and yetesteemandkeepitonlyasaservant.So"servus" iscalled"àservando."She savedhim, andhewashers.Butwhenhewasweaned,hismothercarriedhimhomeuntoher, she havingprobably often seenhim in themeantime.And itmustbeacknowledged, that therewasno lessdangerherein,nolessatrialofthefaithofhisparents,thanwhentheyputhimintoanarkofbulrushesandsethimfloatingontheriver.Fortocarryatender infant, probably about three years of age, to be bred in anidolatrous, persecuting court, was no less dangerous unto his soul andeternal condition than the exposing of him in the river was unto hisnatural life.But there isnodoubthisparents,whowere truebelievers,werenowsatisfiedthat inall thesewonderfulpassagesconcerninghim,there was some extraordinary design of Providence working effectuallyforsomeespecialdivineend.Theyresolved,therefore,tocomplywiththeconductthereof,andleavehimtothesovereigncareanddisposalofGod.Andthis,bytheway,givesnottheleastcountenanceuntothoseparentswho,forgainoradvantage,ortopleasetheirhumour,willdisposetheirchildrenuntopersons,ways,places,employments,wherein theycannotavoiddangerousandinextricabletemptations.

ButwhenMoseswasthusbroughttothecourt,untoPharaoh'sdaughter,it is said, "He became her son." It is probable she had no other child,whether shewasmarried or not.Wherefore being inclined both in heraffection unto the child, which was beautiful, and by the marvellousmannerofherfindingandsavingofhim,bytheconsentofherfather,shesolemnlyadoptedhimtobeherson,andconsequentlytheheirofallherhonourandriches,whichensuedonadoption.Hereonshegavehimhisname,aswasusualincasesofadoption,takingitfromthefirstoccasionofherowningofhim.ShecalledhisnameMoses;andshesaid,"BecauseIdrewhimoutofthewater."Whetherhehadanyothernamegivenhim

in the house of his parents is uncertain. This is that whichGodwouldhavehimuse, as a perpetual remembranceof his deliverance,whenhewasinahelplesscondition.

Being thus publicly adopted and owned, he was by all esteemed,honoured, and called "the son of Pharaoh's daughter," without anyrespectuntohisextractionfromtheHebrews,thoughnodoubtthatalsowas commonly known among the Egyptians; though the stories thatJosephus, Philo, Clemens, from Ezekiel Tragicus, tell about him, andtheirfearofhim,arejustlytobesuspected.

SomethinkthatthethenpresentkingofEgypthadnochildbutthatonlydaughter,whom they callThermutis; and that this adopted sonofherswastosucceeduntothecrown.Butthisalsoisuncertainandimprobable.But the secular interest, power, glory, honour, and wealth, whichbelongeduntohimby virtue of this adoption,were such as the apostlecalls "the treasures in Egypt," then one of themost rich and populousnationsintheworld.But,—

2.Itmaybeinquired,howitwas,andbywhatmeans,(supposingMosestobecarrieduntoPharaoh'sdaughterpresentlyafterhewasweaned,andthenceforthbroughtup in the court,) couldhe come toknowhis stock,race, and kindred, so as, upon all disadvantages, to cleave unto them,unto therelinquishmentofhisnew,regal relation. Ianswer, thereweremanymeansthereof,whichGodmadeeffectualuntothisend.

(1.) His circumcision. He found himself circumcised, and so to belonguntothecircumcisedpeople.HereonGodinstructedhimtoinquireintothereasonandnatureofthatdistinguishingcharacter.Andsohelearnedthat itwasthetokenofGod'scovenantwiththepeople,theposterityofAbraham,ofwhomhewas.Itwasablessedinletintotheknowledgeandfear of the true God. And whatever is pretended by some unto thecontrary, it is a most eminent divine privilege, to have the seal of thecovenantinbaptismcommunicateduntothechildrenofbelieversintheirinfancy;andameansithathbeentopreservemanyfromfatalapostasies.

(2.)Hisnurse,whowashismother,asthecustomis insuchcases,wasfrequentlywithhim;andprobablyhis fatheralsoon the sameaccount.

WhethertheywereeverknowntotheEgyptianstobehisparents,Iverymuchquestion.But there isnodoubtbut that they,beingpersonstrulyfearingGod,andsolicitousabouthiseternal condition,did takecare tocommunicateuntohimtheprinciplesoftruereligion,withadetestationoftheEgyptianidolatriesandsuperstition.

(3.)Thenotorietyofthematteroffactwascontinuallybeforehim.Itwasknown unto all Egypt that he was of Hebrew extraction, and nowincorporatedintotheroyalfamilyoftheEgyptians.Hereonheconsideredwhatthesetwopeoplewere,whatwasthedifferencebetweenthem;andquicklyfoundwhichofthemwasthepeopleofGod,andhowtheycamesotobe.

Bythesemeanshismindwas inlaidwith theprinciplesof faithandthetrue religion, before he was given up to learn "the wisdom of theEgyptians," and before the temptations fromwealth, power, and glory,hadanyinfluenceonhisaffections.And,—

Obs.III.Itisablessedthingtohavetheprinciplesoftruereligionfixedinthe minds of children, and their affections engaged unto them, beforethey are exposed unto temptations from learning, wisdom, wealth, orpreferment.—Andthenegligenceofmostparentsherein,whohavenoneof those difficulties in the discharge of their dutywhich the parents ofMoses had to conflict withal, is a treachery which they must beaccountablefor.

Ἠρνήσατο. Obs. IV. The token of God's covenant received in infancy,beingdulyconsidered,isthemosteffectualmeanstopreservepersonsintheprofessionof truereligionagainstapostasybyoutwardtemptations.3.Ourthird inquiry is,HoworwhendidMoses"refusetobecalledthesonofPharaoh'sdaughter?"

Some observe, that ἀρνέομαι signifies sometimes not only "to refuse"barely,but"torejectwithindignation."Butthereisnoneedtoaffixanysuchsignificationuntoitinthisplace.Thesenseofitisdeterminedintheopposite act of "choosing,"mentioned in the next place. Choosing andrefusingareoppositeactsofthemind,bothofthesamekind.

Some restrain this refusal unto that act of his in slaying the Egyptian,wherein he declared that he owned not his alliance unto the court ofEgypt.Butwhereas it is the internal frameandactofhismindthatarehereintended,itisnottobeconfineduntoanyparticularoutwardaction,much lessunto thatwhich fellnotoutuntilhewas full forty yearsold,Acts7:23,andbeforewhichitissaidthatheownedtheIsraelitesforhisbrethren:"Hewentoutuntohisbrethren,andlookedontheirburdens,"Exod.2:11;whichhecouldnotdowithoutaresolutiontorelinquishhisrelationuntoPharaoh'sdaughter.

Wherefore this refusal consisted in general in three things: (1.) In thesedate resolution of hismind, not finally to abide and continue in thatstate whereinto he was brought by his adoption. And this was notattaineduntowithoutgreatconsideration,withgreatexerciseoffaithinprayerandtrustinGod.Forthisrefusalwasanactandfruitoffaith,ofwhose power it is here given as an instance. The least sedateconsiderationofhiscircumstances,ofwhathewas,whathewastoleave,whathewastoundergo,(whereofinthenextverses,)willevidenceuntoanywhatconflictsofmind,what reasoningsand fearshewasexercisedwithal; what self-denial and renunciation of all earthly advantages heherein engaged into. Herein principally consisted the refusal which isherecelebratedasafruitandevidenceoffaith.(2.)Nodoubtbut,ashehad occasion, he did converse and confer with his brethren, not onlyowninghimself tobeof their stockandrace,butalsoof their faithandreligion,andtobelonguntothesamecovenant.(3.)Whentherewasnolonger a consistency between his faith and profession to be continuedwithhisstationinthecourt,heopenlyandfullyfellofffromallrespectuntohisadoption,andjoinedhimselfuntotheotherpeople,asweshallseeinthefollowingverse.Andwemayobservefromhence,that,—

Obs. V. Thework of faith in all ages of the church, as unto its nature,efficacy,andmethodof itsactings, isuniformandthesame.—Theyhadnotofolda faithofonekind,andweofanother.This ingeneral is thedesignoftheapostletoproveinthiswholechapter.Ithathbeenvariedinitsdegreesoflightbyoutwardrevelations,butinitselffromfirsttolastitis still the same. And hereof the instance here insisted on is a mostevident demonstration. The first act of faith purely evangelical is self-

denial,Matt.16:24;Luke9:23.Andwhatgreaterinstanceofit,unlessitwere in Jesus Christ himself, can be given since the foundation of theworld, than in what is here recorded of Moses? He was in the quietpossession of all the secular advantages which a man not born of theroyalfamilycouldenjoy,andperhapsinajustexpectationofthemalso.Hewas everyway able honourably to fill up his place and trust in thedischargeofallpublicofficescommitteduntohim;for"hewaslearnedinallthewisdomoftheEgyptians,andwasmightyinwordsandindeeds,"evenbeforehefellofffromthecourt,Acts7:22.Wherefore,hispersonaleminency above other men, joined with his high place and dignity,procuredhimall thepopular venerationwhichhe coulddesire.Andhewasofthatage(forhecontinuedinthisstatefromhisinfancyfullfortyyears)whereinthesethingsgivethegreatestgustandrelishofthemselvesuntothemindsofmen.Forhimnow,voluntarilyandofhisownaccord,to relinquish them all, and to betake himself to dangers, poverty,banishment,withoutanyprospectofrelief,andthatmerely,asweshallsee immediately, upon the account of the promise of Christ, must beacknowledged to be comprehensive of all the acts, parts, and duties ofevangelicalself-denial.

For,asthatwhichgiveslife,form,andpower,untoself-denial,dothnotconsist in the respectwhich it hathunto theoutward thingswhich anyonemaybecalledthereintoforego;butinthemortificationofthedesiresandaffectionsofthemindwhichwouldputavaluationonthesethings,when they stand in competition with things heavenly and spiritual: sothis was in Moses in a most eminent degree. He left not his outwardenjoymentsuntilhehadcrucifiedhisheartunto them,esteeming thembut loss anddung in comparison ofChrist, andwhatwas in him to beenjoyed.

But in the days wherein we live, we havemore Esaus thanMoseses,—morewhoformorselsofbread,foroutward,secularadvantages,willselltheirbirthright,orpartwithreligionandprofessionofthetruthconveyedunto them by their parents; than who will abandon self, with all thatbelongsthereunto,witharesignationofthemselvesuntothewillofGodfortheirwholesatisfactionandreward,ratherthanpartwithonetittleoftruth.

SECONDLY,ButthenextverseisanexpositionofthisrefusalofMoses,declaringthenatureofit,andwhatwascontainedtherein.

Ver. 25.—"Choosing rather to suffer affliction with the people of God,thantoenjoythepleasuresofsinforaseason."

Therearetwothingstobeconsideredinthesewords:1.ThattherewereatthistimetwothingsproposeduntoMoses;first,The"peopleofGod"intheirafflictedstate;secondly,Theenjoymentof"thepleasuresofsinforaseason." 2. The determination he made as unto his own interest andconcernment;he"choserather,"etc.

1Inthefirstsundrythingsmaybeconsidered:—

Τῷ λαῷ τοῦ Θεοῦ. (1.) Who were this "people of God;" that is, incontradistinction and opposition unto all other people and nationswhatever?TheseweretheHebrews,theposterityofJacob,theninEgypt;thatis,thebrethrenofMoses,Exod.2:10,11.

(2.) How did these Hebrews come to be thus the people of God in apeculiarmanner,inoppositionuntoallotherpeoplewhatever?Nowthiswasbyvirtueof that especial covenantwhichGodmadewithAbrahamandhisseedthroughoutallgenerations; thetokenwhereoftheybare intheirflesh.ThereinGodbecametheirGod,andtheybecamehispeople:which relation cannotbe anyotherwise raisedbetweenGodandanyofthechildrenofmen,butbyvirtueofacovenant.And,—

Obs. I. Let hence no man be offended at the low, mean, persecutedcondition of the church at any time.—All God's people, and the onlypeoplehehadthen intheworld,wereonlyacompanyofbrick-makers,under hard and cruel task-masters. And whoever would belong to thepeopleofGodwas tocast inhis lotamongthem;as itwaswithMoses.Wherefore,—

Obs.II.ThesovereignwisdomofGod,indisposingtheoutwardstateandconditionofhispeople in thisworld, is tobesubmittedunto.—Heonlyknowswhat is good for them, and for the concernments ofhis glory inthem.

Obs. III. It is certain there is somewhat contained in this title andprivilegethatisinfinitelyabovealloutwardthingsthatmaybeenjoyedinthisworld,andwhichdothinexpressiblyoutbalancealltheevilsthatareinit.ForotherwisemenmightbelosersbythenearestrelationuntoGod;andheshouldnotbehimselfanall-satisfactoryreward.

Obs. IV. The church, in all its distresses, is ten thousand times morehonourable than any other society ofmen in theworld;—they are "thepeople of God." Andwemay observe, "That their being so, andwithalprofessingandavowing themselves so tobe, is thatwhichprovokes theworldagainstthem,andwhichisthecauseofalltheirpersecutions.Theworld cannot endure to hear a company of poor, despised persons,perhaps little better, at least in their sight, than these Egyptian brick-makers, should take to themselves and own this glorious title of "thepeopleofGod."Otherthingstheypretendagainstthem,astheEgyptiansdid against the Israelites; namely, that whereas they are a people whohave a peculiar interest of their own, there is danger of sedition fromthemagainstthestate,Exod.1:9,10.Thisistheusualpretence.Thetruecauseoftheirrageis,theirprofessionthattheyarethepeopleofGod,andhavearightuntoalltheprivilegesaccompanyingthattitle.

Συγκακουχεῖσθαι.(3.)ThispeopleofGodisproposedtoMosesasunder"affliction," so as that if hewill joinhimself to them, itmust bewith aparticipation of the outward evils that they were subject unto.Συγκακουχεῖσθαι.Theword isusedonly in thisplace. Itsignifies"tobevexedandpressedwiththingsevilandgrievous."Andourexpression,ofbeing "afflicted," or "suffering affliction," according to the commonunderstandingof that expression, scarce reachethunto theemphasisofthe original word,—"to be pressed, vexed, distressed with things evil,burdensome,destructivetonature."

WhatweretheafflictionsandsufferingsofthepeopleofGodatthattime,isknown.ItisnotonlyrelatedintheScripture,withtheirsighs,sorrows,and cries under them, but they are frequentlymentioned afterwards asthehighestdistressesthathumannaturecouldbeexposedunto.

But it may be inquired, how a participation in these sufferings wasproposeduntoMoses,seeingitwasnotrequiredofhim,norwashecalled

untoit,toworkinthesamekilnsandfurnaceswithhisbrethren.Isay,itis not at all here intimated that he was so; but only, considering theirwofulcondition,hecastinhislotamongthem,totakethatportionwhichfelltohisshare.Hemadenobargainorcontractforhimself,butchoosingtheircondition,referredhimselfforhispartandshareuntotheguidanceofdivineProvidence.Andthisfelloutinthedangerofhislife,hisflightout of Egypt, his long poor condition inMidian, with all the evils thatbefellhimafterwards.

Πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν. Secondly, That which wasproposeduntohiminoppositionhereuntowas,aswerenderthewords,"to enjoy the pleasures of sin for a season,"—to have the temporaryenjoymentofsin.Ἀπόλαυσις is"fruition"or"enjoyment,"andisusuallyapplied to signify such a fruition as hath gust and relish in it, yieldingdelight and pleasure unto them that have it; as all enjoyment in somemeasuredoth,norisanymansaidtoenjoythatwhichhedothnottakesomesatisfactionin.Hencewehaverenderedit"pleasures,"inthepluralnumber.Forthebestthatsin,oranythingthatisenjoyedwithsin,canpretendunto,isbutpresent,transitorypleasure.

To clear themeaning of thewords,wemust observe, (1.) That nomanmakessin,assin,underitsformalnotion,tobetheobjectofhisdesires,norcanbesaidtohaveorpossessthefruitionof it.(2.)Thatthethingshere intended are those which accompanied his being the son ofPharaoh'sdaughter,called"thetreasuresofEgypt"inthenextverse.(3.)That those things might absolutely and in themselves be enjoyed andusedwithoutsin;andsotheywerebyhim,untiltheappointedtimecamewhereinhewascalledfromthem.(4.)Theywouldthereforehavebecomesinuntohim,notinthemselves,butintheirenjoyment;andthatfortworeasons: [1.] Because they would have hindered him from theperformance of a duty necessary unto the glory of God and his ownsalvation,asweshallseeimmediately.[2.]Becausehecouldnotsoenjoythem without a conjunction with the Egyptians, it may be, in theiridolatries,but,tobesure,inthepersecutionandoppressionofthepeopleofGod.

Wherefore,tohaveorholdthefruitionofsin,inthisplace,istocontinueintheenjoymentofalloutwardadvantagesbythemeansofthegreatest

sinimaginable,namely,theneglectoftheonlygreatdutyincumbentonusinthisworld,ortheprofessionoffaithinGodandthetruereligionontheonehand,andpersecutingthechurchofGodontheother.

This enjoyment of sin is said to be πρόσκαιρος, "temporary," "for aseason;" subject unto a thousand interruptions in this life, andunavoidablyendingwithit.

Thus were things truly represented and proposed to the thoughts ofMoses.Theyweresobyhimself.Hehidnothiseyes fromtheworstontheonehand;nordidhesufferhimselftobeimposedonbytheflatteringappearances on the other. He omitted no circumstances that mightinfluencearightjudgmentinhischoice.HeconsideredtheworstofthepeopleofGod,whichistheiraffliction;andthebestoftheworld,whichisbuttheevanidpleasureofsin;andpreferredtheworstoftheoneabovethebestoftheother.

Μᾶλλονἑλόμενος.2.Theworkofhis faith isexpressed in theactofhismindwithrespectunto thesedifferentobjects.Hechose theoneratherthantheother.Theywereproposeduntotheelectivepowerorfacultyofhis soul; that whereby, upon the due consideration and pondering ofthings and their reasons, it is able to embrace thatwhich is truly goodunto itorbest for it,andrefusewhateverstands incompetitionwith it.His choice hereby, on mature deliberation, may be expressed in theconclusionswhichhemadeinhisownmindonthisoccasion;as,—

(1.) That those two opposite states were divinely proposed unto hisconsideration,asthosewhereinhisconcernmentdidlie,anduntooneofwhichhemust associate himself.He found that he couldnot be happyalone, nor perform his duty, nor enjoy things that were good anddesirable. And these two sorts are always in the world, and are madeconspicuous in a time of persecution. Some think theymay pass theirtimeherewithouta relationunto,ora conjunctionwitheitherof thesesocieties. They will neither join themselves, as they suppose, to thepersecuted church nor to the persecuting world. But they deceivethemselves;foriftheychoosenottheone,theydobelonguntotheother.

(2.)Thatthosestates,andaninterestinthem,wereirreconcilable,soas

thathecouldnotenjoythegoodthingsofthemboth,butadheringuntothe one, he must renounce the other. If he cleave to "the treasures ofEgypt,"hemustrenounce"thepeopleofGod;"andifhejoinhimselfuntothepeopleofGod,hemustrenounceallhisinterestinEgypt.Thishesawnecessary,fromthatprofessionwhichGodrequiredofhim,andfromthenatureofthepromisewhichthatprofessiondidrespect.

(3.)Hepassed a right judgment concerning the truenature and endofthose things, whichwere to be enjoyed in his continuing as the son ofPharaoh'sdaughter.Notwithstandingalltheirglitteringappearance,theywereinthemselvestemporary,fading,perishing;anduntohimwouldbesinful,pernicious,anddestructive.

(4.)Hereonhewasdeterminedinhismind,andactuallymadehischoiceofthestateandconditionwhichhewouldembrace.He"choserathertosufferaffliction,"etc.Thereasonofwhich judgmentandchoice ismorefullyexpressedinthenextverse.Andwemayobserve,—

Obs. V. That in a time of great temptations, especially from furiouspersecutors, a sedate consideration of the true nature of all thingswherein we are concerned, and their circumstances on every hand, isnecessary to enable us unto a right choice of our lot, and a dueperformance of our duty.—The things we are to lose, in houses, lands,possessions,liberty,andlifeitself,makeanappearanceofadesirablenessnot to be overcome. And the distresses, on the other hand, of apersecutedestate, appearvery terrible. If themind leave itselfunto theconductof itsaffectionsinthismatter, itwillnevermakearightchoiceanddetermination.Faithenables thesoul todivest the thingsoneitherside of their flattering or frightening appearances, and tomake a rightjudgmentofthemintheirpropernatureandends.

Obs.VI.Noprofessionwillendurethetrialinatimeofpersecution,butsuchasproceedsfromadeterminatechoiceofadheringuntoChristandthegospel,witharefusalandrejectionofwhateverstandsincompetitionwiththem,onadueconsiderationoftherespectivenaturesandendsofthethingsproposeduntousontheonehandandtheother;—thatis,theloss of all temporal good things, and the undergoing of all that istemporally evil. Those who engage unto a profession on such light

convictions of truth, or other inferior grounds, as it were atperadventures, will scarce endure when it comes unto a trial, like thatwhichMosesunderwent.

Obs.VII.He chose to be afflictedwith thepeople ofGod; and somusteveryonedowhowill beof themuntohis advantage.—OurLordJesusChrist warns us, that some will entertain the gospel, but whenpersecutionarisethfortheword,immediatelytheyfallaway.Theywouldhavehim,butnotwithhiscross;andhisgospel,butnotwithitsburden.AndofthesameSamaritansect therearemultitudes ineveryage.TheywouldbeaccountedofthepeopleofGod,buttheywillhavenothingtodowith their afflictions. They have ways of compliance to keep their ownpeace and wealth, it may be their places and profits, without beingconcernedintheafflictionsofthepeopleofGod.Butthosewhowillnothavetheirafflictionsshallneverhavetheirprivileges;andsoitisallonewhethertheyprofessthemselvestobelonguntothemorno.

Obs. VIII. Men fearfully delude themselves, in the choice they makeaboutprofessionintimesofpersecution.—Thechoicewhichtheyhavetomake is really and singly between thepleasures of sin, and those to beenjoyed but for a little while; and present sufferings attended with aneternalreward,asthenextversedeclares.Butforthemostpartmenhaveother notions of things, and suppose they may come off with somedistinctionsorlimitations,likethatofNaaman,andsavethemselves.

THIRDLY,ThegroundswhereonMosesproceededareexpressed in thenextverse.

Ver. 26.—"Esteeming the reproach of Christ greater riches than thetreasures of Egypt; for he had respect unto the recompence of thereward."

Ἡγησάμενος.Thewordscontainthegroundandreasonof thechoiceofMoses,mentionedintheforegoingverse.Andthisis,thejudgmentwhichhe made concerning the things which he chose and those which herefused, being compared one with the other. "Esteeming," or havingesteemed,determinedandjudged.And,—

1.Therearethethingsthemselvesexpressedconcerningwhichhepassedajudgment,namely,"thereproachofChrist"ontheonehand,and"thetreasuresofEgypt"ontheother.2.Thecommonnotionunderwhichheconsidered themboth, andby an especial interestwherein theonewaspreferred before the other; and thiswas "riches,"—he judged one to be"greaterriches"thantheother.3.Theespecialreasonwherebythethingswhichhechoseapprovedthemselvesinhismindtobegreaterrichesthantheother,namely,from"therecompenceofthereward"whichbelongeduntothem,andwasinseparablefromthem.

Τὸνὀνειδισμὸν τοῦ Χριστοῦ. 1. The thingwhich he chose he calls "thereproach of Christ." This must be the same with what he calls being"afflictedwith the people of God," in the verse foregoing, onlywith anadditionofaconsiderationunderwhichitwaspeculiarlyeligible.Whatisthis"reproachofChrist,"wemustinquire.

MuchendeavourhathbeenusedbysometoremovetheconsiderationofChrist, as then proposed unto the church in the promise, out of thewords.Grotiusandhisfollowerwouldhave"thereproachofChrist"tobeonlysuchkindsofreproach,sufferings,andafflictions,asChristhimselfafterwards,andChristians forChrist,didundergo.Of thesamemind isCrellius, who feigns at least a catachresis in the words, arising out ofsundrytropesandmetaphors.ButhethinksthatchieflytheafflictionsofthepeopleofIsraelwerecalledthereproachofChrist,becausetheywerea type of Christ, that is, of Christians in some sense. So unwilling aresometoadmitanyfaithofChrist,orknowledgeofhim,intothereligionoftheancientpatriarchs.But,—

(1.)ὉΧριστός,ashere, isneverusedforanytypeofChrist, foranybutChristhimself.(2.)IfMosesunderwentreproachesasthetypeofChrist,andknew thathedid so, thenhebelieved inChrist;which is the thingthey would deny. (3.) The immediate reason of the persecution of theIsraeliteswas,becausetheywouldnotcoalesceintoonepeoplewiththeEgyptians,butwouldstillretainandabidebytheirdistinctinterestsandhopes.Now,theirperseverancehereinwasgroundedontheirfaithinthepromise made unto Abraham, which was concerning Christ. So thesethingshavenothingofsolidityinthem.

Butthemindoftheapostleisevidentinthisexpression.For,—

(1.)FromthefirstpromiseconcerningtheexhibitionoftheSonofGodinthe flesh,Christwas the life, soul,andtheallof thechurch, inallages.Fromhimallwasderived,andinhimallcentred:"JesusChrist,thesameyesterday, today, and forever;"—a"Lambslain from the foundationoftheworld."Todenythis,istodestroythewholemysteryofthewisdomofGodunder theold testament,and inparticular, tooverthrowthewholeapostolicalexpositionofitinthisepistle.

(2.)Beingso,hewastheoriginalcauseoroccasionofthesufferingsofthechurch in all ages. All the persecutions of the church arose from theenmitybetweenthetwoseeds,whichentereduponthepromiseofChrist.Andtheadherenceofbelieversuntothatpromiseistheonlycauseofthatseparation from the world, which is the immediate cause of all theirpersecution. Wherefore, "the reproach of Christ," in the first place,signifiesthereproachwhichupontheaccountofChrist,ortheirfaithinhim,theydidundergo.Foralloutwardobservancesinthechurch,inallages,arebuttheprofessionofthatfaith.

(3.) Christ and the church were considered from the beginning as onemysticalbody;soasthatwhattheoneunderwent,theotherisesteemedtoundergothesame.Henceit issaid,that"inall theirafflictionhewasafflicted," Isa.63:9.And theapostlePaul callshisownsufferings, "thatwhich is behind of the afflictions of Christ," Col. 1:24,—namely, whichbelonged unto the full allotment of sufferings unto that mystical bodywhereof Christ is the head.And in this sense also the afflictions of thechurcharetheafflictionsofChrist.

(4.) Somewhat of that which is here called "the reproach of Christ" iscalledbythesameapostle"themarksoftheLordJesusinhisbody,"Gal.6:17; or the stripes which he endured, with the marks of them thatremained,forthesakeofJesusChrist.Andsoareallthesufferingsofthechurch the reproachofChrist, because it is forhis sakealone that theyundergo them, and it is he alonewhom they lay in the balance againstthemall.

2.AllthesufferingsofthepeopleofGodforthesakeofChristarecalled

his"reproach."Forallsortsofafflictions,persecutions,andoppressionsfrommen, on the account of the profession of the truth, are intended.Andtheyaresocalledonadoubleaccount:(1.)Becausethefoundationofthem all is always laid in reproach. The world can neither justify norcountenanceitselfinitspersecutionsofthechurch,unlesstheyfirstcoverit all over with reproaches. So dealt they with our Lord Jesus Christhimself.Theyattemptednottotakeawayhis life,beforetherageof thepeoplewasbyallmannerofreproachesstirredupagainsthim.Soitisinall the persecutions and sufferings of the church. They are alwaysrepresentedasheretics,schismatics,orseditiouspersons,oppositetoallgoodorderinchurchandstate,beforetheyareexposedtoviolence.Andthisalsoisusuallyaccompaniedwithcontempt,scorn,mocking,andfalseaccusations. Wherefore, all the sufferings of believers may bedenominatedfromthisriseandentranceofthem.(2.)Thereisnothinginsufferingsthatismoresharpandterribleuntoingenuoussoulsthanthisreproach is; nothing that hath more of a severe trial in it. Hence thepsalmist, in the person of Christ, complains that "reproachhad brokenhis heart," Ps. 69:19, 20. And the apostle mentions "cruel mockings,"verse36of thischapter,whereweshallspeakof them.(3.)Theyaresocalled, because all the persecutions of the church do arise from theenmity, hatred, scorn, and contempt, which the world hath of andtowards Christ himself, or the mystery of the wisdom of God for thesalvationofsinnersinandbyhim.Andwemayobserveinourpassage,that,—

Obs. I. Reproach hath in all ages, from the beginning of the world,attendedChrist and all the sincere professors of faith in him;which inGod'sesteemisuponhisaccount.—Oneofhislastactsinthisworldwashis conflicting with ignominy and shame; which he overcame withcontempt, Heb. 12:2, 3. And his apostles began their ministry with"sufferingshameforhisname'ssake,"Acts5:41.Butwhenthemysteryofiniquity began towork, one great design in itwas, for the rulers of thechurchandtheiradherentstoquitthemselvesofthisreproachandscornfrom the world; which indeed they did not deserve. Wherefore, theycontrivedallwayswhereby theymightattainwealth,honour,grandeur,and veneration in the world; wherein they succeeded, unto the ruin ofChristianreligion.

τῶν ἐν Αἰγύπτῳ θησαυρῶν. 3. ThatwhichMoses compared herewithalwas "the treasures of Egypt;" the treasures that were in Egypt."Treasures"properlyarerichesingold,silver,preciousstones,andotherthingshighlyvaluable,thatarestored,hid,andlaidup.Butwhenthereismention of the treasures of a nation, they include all those profits andadvantages of it also whence those treasures are gathered. In bothrespects,Egypt,whilstitflourished,wasbehindnokingdomintheworld.Whatwas,andwhatmightbe,theinterestofMosesinthesetreasures,webeforedeclared.But in thismatterhedothnotsomuch,orat leastnotonly, consider them as unto his own share and interest, but alsoabsolutelywhattheywereinthemselves.Heconsideredwhattheywere,whattheywouldamountunto,whatmightbedonewiththemorattainedbythem,andprefersthereproachofChristabovethemall.For,—

Obs.II.Letthethingsofthisworldbeincreasedandmultipliedintothegreatestmeasuresanddegreesimaginable,italtersnottheirkind.—Theyare temporary, fading,andperishing still; suchaswill standmen innosteadontheirgreatestoccasions,norwithrespectuntoeternity.

Now, these thingswerenotconsideredbyMoses in thenotionof them,buthesawthemdailyexemplifiedbeforehisface.Hesaw"thetreasuresof Egypt," with the state, glory, gallantry, and power of the court, bywhomtheywereenjoyed,andwhatsupplytheyhadforalltheirlustsanddesires.Andhesawthepoor,oppressed,scornedpeopleofGod,intheirbearing"thereproachofChrist."Yetinthispresentviewofthem,whenitmosthighlyaffectedhim,hedid inhismind, judgment,andresolution,preferthelatterbeforetheformer,soastochooseitandembraceit.Thisisthatwhichfaithwilleffect.Letusgoanddolikewise.

Μείζοναπλοῦτον.4.ThesethingsMosesconsideredunderthenotionof"riches." He "esteemed the reproach of Christ to be greater riches."Riches, opulency, wealth, contain all that men love and value in thisworld; all that is of use unto them for all the ends of life; all that theydesire,andplacetheirhappinessin,—atleastsofar,thattheyjudgetheycannot be happy without them. Hence two things are denoted in theword:(1.)Thatwhichistheprincipalmeansofalltheendsoflife.(2.)Anabundance of it. On these accounts theword is frequently used by theHoly Ghost to denote the spiritual things which God prepares for and

givesuntobelievers,withthegreatness,theabundance,theexcellencyofthem.Theyarecalled"riches,""durablesubstance,""treasures;"andaresaidtobe"richly"or"abundantlycommunicated,"forthereisinthemanall-sufficiency,inallthings,foralltheendsofman'slifeandblessedness.Sodoththeapostleherecallthem"riches,"withanespecialrespectalsoto"thetreasuresofEgypt,"whichweretheirriches.

Obs.III.Thereisthereforeanall-satisfactoryfulnessinspiritualthings,even when the enjoyment of them is under reproach and persecution,untoallthetrueendsoftheblessednessofmen.

5. Lastly, There is in the words the ground whereon Moses made hisjudgmentconcerningthesethings,andwhatitwaswhichinfluencedhismind into thatdetermination.Foralthoughhemightonsomeaccountsprefer"thereproachofChrist"unto"thetreasuresofEgypt,"yetitdothnot easily occur on what ground he should judge that it was "greaterriches"thanthey,ormoresufficientuntoalltheendsofmen'slivesandblessedness.Whereforethegroundofthis judgmentbeingtakenfromadue consideration of what did accompany this reproach of Christ, andwasinseparablyannexeduntoit,isexpressedinthesewords,"Forhehadrespectuntotherecompenceofthereward."

Ἀπέβλεπε. "Hehad respect,"ἀπέβλεπε, "intuitus est;" he looked on, hesaw by the eyes of faith, as represented in the promise; he took intoconsideration.

Τήν μισθαποδοσίαν. "The recompence of the reward;" "praemiiretributionem," "largitionem;" "mercedis redditionem;" the gratuitousrewardthatGodhathannexeduntofaithandobedience,notmeritedordeservedbythem,butinfalliblyannexeduntothem,inawayofsovereignbounty.

Τάρ.Thecausalconjunction,"for,"isintroductiveofthereasonwhereonMosesmadethejudgmentbeforedeclared.

Schlichtingius is mute as unto this reward, not knowing, as it shouldseem,howtoavoidtheforceofthisplaintestimonyconcerningthefaithwhichbelieversundertheoldtestamenthadofeternalrewards,byvirtue

ofGod'spromise.Grotiusisbold,inhisusualmanner,andrefersittothepossession of the land of Canaan. Hammond forsakes his guide, andextends it unto things eternal. Nor can there be any thing moreimprobable than the conjecture of Grotius; for neither didMoses everenterintothelandofCanaan,norwastheinterestofhisposteritythereintobeanywaycomparedwiththetreasuresofEgypt.

But the apostle givesushere apregnant instanceof thatdescriptionoffaithwhichhegaveusinthefirstverseofthechapter,namely,thatitwas"thesubstanceofthingshopedfor,andtheevidenceofthingsnotseen;"forboththesewereseeninthisfaithofMoses.Itgavehimanevidenceoftheinvisiblethingsoftheeternalreward;andcausedthemsotosubsistintheirpowerandforetasteinhismind,asthathechoseandpreferredthemaboveallthingspresentandvisible.And,—

Obs.IV.Suchsignalexemplificationsofthenatureandefficacyoffaithinothers, especially when victorious against mighty oppositions, as theywereinMoses,arehighencouragementsuntousuntothelikeexerciseofitinthelikecircumstances.

Nowwhereas,aswassaid,andas isplaininthetext, this isthegroundwhereonMosesmadethejudgmentdeclared,itisevidentthatthewholethereof, and of his faith therein, is resolved into this certain andimmovable truth, thatGod inhispurpose,promise,andconstitutionofhisword,hathimmutablyannexedablessedrewarduntothereproachofChrist,ortheundergoingofitbybelievers.

Wemustthereforeinquire,(1.)Whatthis"recompenceofreward"is;and,(2.)HowMoseshad"respectuntoit."

(1.) That this "recompence of reward" includes in it, yea, principallyrespects, the eternal rewardofpersecutedbelievers inheaven, is outofquestion.ButwhereasGodisinhiscovenantapresentrewarduntothem,Gen.15:1;andthatinthepresentkeepingofhiscommandmentsthereisagreatreward,Ps.19:11;asalso,thatthespiritualwisdom,grace,mercy,and consolation, that believers receive in this world, are "riches,""treasures,"and"durablesubstance;"Idoubtnotbuttheblessedpeace,rest, and satisfaction which they have, in a comfortable persuasion of

theircovenant-interest inGod,arealso includedherein.Buteven thesealso have their power and efficacy from their inseparable relation untotheeternalreward.

(2.)This rewardhehad "respect"unto;which compriseth three things:[1.] He believed it upon divine revelation and promise; and that sosteadfastlyandwithsuchassurance,as ifheheld it,orhadseenitwithhiseyes.[2.]Hevalueditaccordingtoitsworthanddesert,asthatwhichwas to be preferred incomparably above all present things. [3.] Hebroughtit intoreckoningandaccount,inthejudgmentwhichhewastomakeconcerningthereproachofChristandthetreasuresofEgypt.Andthiswasthevictorywherebyheovercametheworld,evenhisfaith.

Andsundryobservations, forourownuseandinstruction,wemaytakefromthisexampleofthefaithofMosesanditssuccess.

Butwemustfirstofallobserveingeneral,thattheconsiderationofthisexample is principally required of us in those seasons wherein we arebrought into the like circumstances with him,—that is, a time of greatdistress, oppression, and persecution of the church; and unto such aseasonisthisexamplehereappliedbytheapostle.Sowemaylearn,—

Obs.V.Itisourduty,inthewholecourseofourfaithandobedience,tohaverespectuntothefuturerecompenceofreward,butitissoespeciallyin timesofgreatpersecutionandoppressionof thechurch,whereinweareandresolvetobesharers;—arespect,notasuntothatwhichweshalldeservebywhatwedoorsuffer;norasthatwhichprincipallyinfluencethusuntoourobedienceorsuffering,whichistheloveofGodinChrist;norasthatbetweenwhichandwhatwedothereisanyproportion,likethatbetweenworkandwages;butonlyasuntothatwhichdivinebountyhathproposeduntous forourencouragement,oras thatwhichbecomes thedivinegoodnessandrighteousnessfreelytograntuntothemthatbelieveandobey.Seeourexpositiononchap.6:10.ButthisIadd,thatwearetohave this respectunto the future rewardprincipally, or tohave faith inexercise about it, in the times of danger, persecution, and oppression.NoristhisrespectuntotherewardanywherementionedintheScripture,butitisstillwithregarduntosufferingsandtribulations.SeeMatt.5:11,12,10:39;Luke6:35;Heb.10:35;Rev.22:12.Forasinsuchaseasonwe

do stand in need of that view and consideration of the future rewardwhichwemaylayinthebalanceagainstallourpresentsufferings;so itbecomes the greatness, goodness, and righteousness ofGod, that thosewhosufferfromtheworldforhim,andaccordingtohiswill,shouldhavethatproposedandassureduntothem,fortheirencouragement,whichisincomparably greater in goodness and blessedness than what they cansuffer from the world is in evil, loss, and trouble. And thereforefrequently where believers are encouraged with an expectation of thisreward,theyaresoalsowithbeingmindedofthatrecompenceofreward,in vengeance and punishment, which shall befall their wickedpersecutors;bothofthembeingonmanyaccountsalikesuiteduntotheirencouragement.SeePhil.1:28;2Thess.1:4–10.

Obs.VI. It is faithonly that cancarryus through thedifficulties, trials,andpersecutions,whichwemaybecalleduntoforthesakeandnameofChrist.—Moses himself, with all his wisdom, learning, courage, andresolution,hadneverbeenabletohavegonethroughwithhistrialsanddifficulties,hadnot faithhad the ruleandgovernmentofhismindandheart,hadhenotkeptitinexerciseonalloccasions.Andinvainshallanyofus,insuchaseason,expectdeliveranceorsuccessbyanyotherwayormeans.Athousandotherthingsmaypresentthemselvesuntoourminds,for our relief or preservation in such a season; but they will all provefruitless,dishonourableshifts,or snaresand temptations,unto the ruinof our souls. We are "kept by the power of God through faith untosalvation."

Obs.VII.Faith in exercise,will carryus safely and securely throughallthetrialswhichwehavetoundergoforChristandthegospel.—Asthereisnootherwayforoursafety,success,andvictory,sothiswillneverfailus.Consider all circumstances, and it is almost impossible that ourtemptations and trials should be greater than those ofMoses: howbeitfaith carriedhimsafely through themall, aswe shall see further in thenextverses.How itdoth it,whence itderives itspowerandefficacy forthis end;whatare thewaysof itsworking, andhow it engagethall ourgracesuntoitsassistance;bywhatmeansitresists,refels,andconquersoppositions;howitstrengthens,relieves,andcomfortsthesoulsofthemthatbelieve; isnotmypresentworktodeclare:Ionly,withtheapostle,

proposeanexampleofwhatithathdone,asadocumentandevidenceofwhatitwilldoinlikecases.

Obs.VIII.Faithishighlyrational,inallitsactsofobediencetowardsGod.—It reckoneth, computeth, judgeth, chooseth, determineth, in themostexaltedactsof reason.All these thingsarehereascribeduntoMoses intheexerciseofhis faith.Iwouldwillingly insisthereon,tovindicatethehonouroffaithfromtheimputationsthatarecastonallitsactingsintheworld,asweakandfoolish;orthatitisnothingbutanengineorpretencesetupuntotheruinofreason,andtheuseofitinthelivesofmen.Andifwecannotprovethatthewisdomoffaith,andthereasonwherewithandwhereonitalwaysacts,arethemosteminentthatournatureiscapableofinthisworld,andthatwhateveriscontrarytothemorinconsistentwiththemisarrant folly,andcontrarytotheprimigenial lightofournature,andalltheprinciplesofreasontrulysocalled,weshallfreelygiveupthecauseof faithunto thevainestpretencesofreasonthat foolishmencanmake.Butaresolutionnottoengageinsuchdiscourses,onthisoccasion,willnotallowmetoenteronafurtherdemonstrationofthistruth.

Hebrews11:27

Πίστει κατέλιπεν Αἴγυπτον, μὴ φοβηθεὶς τὸν θύμον τοῦ βασιλέως· τὸνγὰρἀόρατονὡςὁρῶνἐκαρτέρησε.

Τὸν θύμον. Vulg. Lat., "animositatem;" which the Rhemists translate,"fierceness." Syr., התמח ןמ , "from the fury of the king." "Iram,""iracundiam;"oraswe,veryproperly,"thewrath."

Ἐκαρτέρησε.Vulg.Lat., "invisibilemtanquamvidenssustinuit."Rhem.,"for him that is invisible he sustained, as if he had seen him;" veryimproperly, andwithoutanydue sense.Theymakeἐκαρτέρησε tobeaverbtransitive,andtoaffect"himthatisinvisible;"whereasit isplainlyused in a neutral sense, or it hath none at all. Nor is the phrase of

"sustinereDeum"anywhereused.Syr., דבסו ,"andhehoped,"or"trusted,asonewhosawhimwhois invisible.""Fortiterobduravit;""fortianimofuit."Weproperly,"endured."

Ver.27.—ByfaithheforsookEgypt,notfearingthewrathoftheking:forheendured,asseeinghimwhoisinvisible.

HavingdeclaredthefaithofMoseswithrespectuntothesufferingsofthepeopleofGod, theapostleproceedeth in likemanner to instance in thepowerandactingofitwithrespectuntotheirdeliverance;whichherehementionsingeneral,andafterwardsinsistsoninsomeparticulars.

Thereare three things in thewordsascribedunto the faithofMoses:1.Whathedid,"HeleftEgypt."2.Themannerhowhedidit:"Notfearingthewrathoftheking."3.Thereasonorgroundofhissodoingit:"Forheendured,"etc.

ΚατέλιπενΑἴγυπτον.1.Thatwhichhedidis,that"heleftEgypt;"andhedidit"byfaith."MosesdidtwiceleaveEgypt;firstwhenhehadslaintheEgyptian,andfleduponitsdiscovery,Exod.2:14,15;andasecondtimewhenhecarriedawaythepeoplewithhimoutofEgypt,whichheenteredinto,chap.10:29.

Somethinkthattheapostle intendshisfirstdeparture,andthatonthisreason, because it ismentioned before the celebration of the passover,whereasitisevidentinthestorythathislastdeparturewasafterit.AndtheysupposetheycanreconcilewhatisaffirmedinExodus,namely,that"hefeared,"towit,"thewrathoftheking,"whosoughttoslayhim,chap.2:14,15;andwhatisheredeclaredbytheapostle,that"hefearednotthewrathoftheking."Fortheysay,thatalthoughhehadanaturalfearwhichmovedhimtousethepropermeansforthepreservationofhislife,yethehad no such fear as should overthrow his faith, or hinder him fromcommittinghimselftotheprovidenceofGodforhispreservation,whenhe fled from so mighty a monarch, who had long hands to reach himwhereverhewas.

But it isnot likely,nay, it isnot true, that theapostle intends that firstdepartureoutofEgypt.For, (1.) It is said there expressly, thathe "fled

from the faceofPharaoh;" that is, inhasteandwith fear:here, thathe"left Egypt;" which expresseth a sedate act of his mind, and that withrespect unto thewhole country and all the concerns of it. (2.) It is notlikely that the apostlewould take his instance of the victorious faith ofMosesfromthatfactandplacewhereinthereisnomentionmadeofhisfaith,butofthatwhichwascontraryuntoit,namely,hisfear."ByfaithheleftEgypt,"isnotaproperinterpretationof"Hefeared,andfledfromthefaceofPharaoh." (3.)Thatwhich the apostle intendswas accompaniedwith,orimmediatelyfollowedby,hiskeepingofthepassover,whichwasfortyyearsandsomewhatmoreafterhisfirstflightoutofEgypt.

Wherefore,althoughthisleavingofEgyptmaybeageneralexpressionofhis whole conduct of the people thence into the wilderness, yet theapostlehath apeculiar respect untowhat is recorded,Exod. 10:28, 29:"AndPharaohsaiduntohim,Gettheefromme,takeheedtothyself,seemyfacenomore;for inthatdaythouseestmyfacethoushaltdie.AndMoses said, Thou hast spokenwell; Iwill see thy face again nomore."Never was there a higher expression of faith, and spiritual couragethereon:whenceitissaid,chap.11:8,thathethreatenedPharaoh,thatallhis servants should come and bowdownbefore him; and so "went outfrom him in a great anger," or the height of indignation against hisobstinate rebellion against God. He had before him a bloody tyrant,armedwithallthepowerofEgypt,threateninghimwithpresentdeathifhepersisted in theworkanddutywhichGodhadcommitteduntohim;buthewassofarfrombeingterrified,ordeclininghisdutyintheleast,thatheprofessethhisresolutiontoproceed,anddenouncethdestructiontothetyranthimself.

Μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως. 2. This was the manner of hisleaving Egypt: "He feared not the wrath of the king." And assigning ituntothisactandcarriageofhis,whereinhemayjustlyandproperlybesaid to leave Egypt, when he renounced a continuance therein andaddressed himself unto a departure, it is properly placed immediatelybefore his keeping of the passover; which sufficiently resolves thedifficultyproposedonthebehalfofthefirstopinion.

AndwemayobservethedifferentframesofmindthatwereinMosesonthese several occasions. In the first of them,when itwas reported that

Pharaoh sought to slay him, it is said, "He feared and fled;" but here,whenprobablyanotherPharaoh,nolesspowerful,cruel,andbloodythanthe former, threatenedhimwith present death, he is so far frombeingmoved at it, that he declares his resolution to persist in his duty, andthreatensthetyranthimself.Andthereasonof thisdifferencewas, thaton the first occasion Moses had made an attempt into what heapprehendedhisduty,withouta sufficientcallandwarranty fromGod;whereinhecouldnotstirupfaithuntoanexercise,whichwillnotmovewithout a divineword for its warranty; and natural couragewould notcarryhimoutinhisundertaking:now,beingassuredofhiscallaswellasof his work, he is bold as a lion, through the power of faith actingregularlyonawordofpromiseandcommand.

Obs.I.Inallduties,especiallysuchasareattendedwithgreatdifficultiesanddangers, it is thewisdomofbelievers to takecarenotonly that theworksofthembegoodinthemselves,butthattheyhavea justandduecall unto their performance.—When they have so, and are satisfiedtherein, there isnothing that faithwillnot conflictwithal and conquer;but if theyareweak in this foundationofduty, theywill find that faithwillnotbeengageduntotheirassistance.

Obs.II.Eventhewrathofthegreatestkingsistobedisregarded,ifitlieagainstourdutytowardsGod.—Seethegreatandgloriousinstance,Dan.3:13–18.

3.Lastly,Thegroundandreasonofwhathedid,withtheinwardframeofhisspiritindoingofit,isexpressed:"Heendured,asseeinghimwhoisinvisible."

Ἐκαρτέρησε.Theword ἐκαρτέρησε,whichwe render "endured," is notused in the New Testament but in this place only. It is derived fromκράτος(by the transpositionofa letter),which is"strength,power,andfortitude."Theuseofitinotherauthors,is"tobearevils,ortoundergodangerswithpatience,courage,andresolution,soasnottowaxwearyorfaintunderthem,buttoholdoutuntotheend."Καρτερέω:"fortianimosum,noncedomalis;"—awordsingularlysuitedtoexpresstheframeofmind thatwas inMoseswith respect unto thiswork of faith in leavingEgypt.Forhemetwithalongcourseofvariousdifficulties,andwasoften

threatened by the king; besides what he had to conflict with from theunbeliefofthepeople.Buthestrengthenedandconfirmedhisheartwithspiritualcourage,andresolutiontoabideinhisdutyuntotheend.

Soisκαρτερία,joinedwithἀνδρία,"fortitude,"asofthesamenature;andopposedtoμαλακία,an"easysoftnessofnature,"thatbetraysmenintoarelinquishment of their duty. And as the verb, καρτερέω, is usedsometimeswithadative,sometimeswithanaccusativecase,sometimeswithprepositions,πρός,ἐπί,ἐν,sometimeswithout;soitisalsoneutrally,without affecting any other persons or things: Καρτερεῖν δὲ χρὴ καὶἄλλωνπαίδωνἐλπίδι,Thucyd.,lib.ii.cap.xliv.SothattherewasnoneedfortheVulgartojoinituntoτὸνἀόρατον,"invisibilemsustinuit."

Whereforethisenduringbyfaith,isnotamerebarecontinuanceinduty;but it is an abiding in itwith courage and resolution,without fear anddespondency.

Obs.III.Thereisaheroicframeofmindandspiritualfortituderequireduntotheduedischargeofourcallingsintimesofdanger,andwhichfaithinexercisewillproduce: 1Cor. 16:13,Γρηγορεῖτε,στήκετεἐν τῇ πίστει,ἀνδρίζεσθε,κραταιοῦσθε.

Τὸνἀόρατονὡςὁρῶν. Thatwhich preservedMoses in this framewas,that "he sawhimwho is invisible."God is said to be invisible (as he isabsolutely) in respect of his essence, and is often so called in theScripture,Rom.1:20,Col.1:15,1Tim.1:17;butthereisapeculiarreasonof this description of him here.Moseswas in that state and condition,andhadthosethingstodo,whereinhestoodinneedcontinuallyofdivinepowerandassistance.Whencethisshouldproceed,hecouldnotdiscernbyhissenses.Hisbodilyeyescouldbeholdnopresentassistant;forGodisinvisible.Anditrequiresanespecialactofthemindinexpectinghelpfromhimwho cannot be seen.Wherefore this is here ascribed to him."Hesawhimwho is" inhimself "invisible;" that is,hesawhimby faithwhomhe could not seewith his eyes. "As seeing," is not, 'as if he sawhim,'butseeingofhimreallyandindeed;onlyinsuchawayandbysuchmeansaslefthimstillinhimselfinvisible,butrepresentedhimapresenthelpnolessthanifhehadbeenseen.

AdoubleactofthefaithofMosesisintendedherein:(1.)Aclear,distinctview and apprehension of God in his omnipresence, power, andfaithfulness.(2.)Afixedtrustinhimontheiraccount,atalltimesandonall occasions. This he rested on, this he trusted to, that God waseverywhere present with him, able to protect him, and faithful in thedischargeofhispromise;whichisthesumoftherevelationhemadeofhimself unto Abraham, Gen. 15:1, 17:1. Hereof he had as certain apersuasionas ifhehad seenGodworkingwithhimand forhimbyhisbodily eyes. This sight of God he continually retreated unto in all hishazardsanddifficulties;andthereonenduredcourageouslyuntotheend.And,—

Obs.IV.Thereisnothinginsuperableuntofaith,whilstitcankeepaclearview of the power of God and his faithfulness in his promises.—Andunlessweareconstantinthisexerciseoffaith,weshall faintandfail ingreat trials and difficult duties. From hence we may fetch revivings,renewalsofstrength,andconsolationsonalloccasions,astheScriptureeverywheretestifieth,Ps.73:25,26;Isa.40:28–31.

Hebrews11:28

Πίστει πεποίηκε τὸ πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁὀλοθρεύωντὰπρωτότοκαθίγῃαὐτῶν.

Πεποίηκετὸπάσχα,"hewrought,""hemadethepassover."SotheSyriac,אחצפ דבע .Vulg.,"celebravitpascha:"Rhem.,"hecelebratedthepassover."

"Fecit," "peregit;" "he performed," "kept."Ἐπασχοποίησε, ἑώρτασε, "hekeptthefeast."

Καὶτὴνπρόσχυσιντοῦαἵματος.Syr., אמד ססרו ,"andhesprinkledblood."Vulg.,"etaffusionemsanguinis."Rhem.,"andthesheddingoftheblood;"adhering to a corrupt translation, which took πρόσχυσις for the samewithἔκχυσις,notonlyagainsttheoriginal,buttheplain,expressmeaningoftheHolyGhost.Foritisnotthesheddingofblood,whichwasdoneinthe killing of the lamb, but the sprinkling of it on thedoors andposts,that is intended. "And that affusion," "pouring on," or "sprinkling ofblood."

Ὁ ὀλοθρεύων τὰ πρωτότοκα. Vulg., "qui vastabat primitiva," "he thatwasted the firstlings;"which is the best sense thatwordwill bear. TheRhemists render it, "the first-born," "Qui perimebat," "who slew." "Quidestruxit," "whodestroyed." תיחשמה , "thedestroyer;"ὀλοθρευτής, 1Cor.10:10.

Θίγῃαὐτῶν.Syr., ןוהל ברקתנ ,"shouldcomenighthem."

Ver.28.—Byfaithhekeptthepassover,andthesprinklingofblood,lesthethatdestroyedthefirst-bornshouldtouchthem;[or,thatsprinklingofblood,thatthedestroyerofthefirst-bornshouldnottouchthem.]

Thestorywhichtheapostlehathrespectuntoisrecordedatlarge,Exod.12;whichitdothnotappertainuntousheretoinsistupon.

Thereare two things in thewords:1.Thecommendationof the faithofMoses,fromthedueobservationofadoubledivineordinanceofworship.Theonewhereofwastobestanding,andofperpetualuseinthechurch,namely, thepassover: theotherwas temporary, suitedunto that seasononly,namely,thesprinklingofblood;oritmaybeesteemedatemporaryadditionunto the other. 2. The effect or consequent of his faith, in theobservanceof theseordinances,whereof theywereasign; "thathewhodestroyed,"etc.

Πεποίηκε.1.Thefirstthingascribeduntohimasthefruitofhisfaith,is,that "he kept the passover." The word used (πεποίηκε) is of a largesignification. We render it, "he kept." But that doth not comprise itswhole sense: for it refers no less to the sprinkling of blood than to thepassover;anditisnotpropertosay,hekeptthesprinklingofblood.He"wrought,"he "performed" thewhole sacredduty; that is, of killing thepassoverandsprinklingtheblood.

Τὸ πάσχα. The "passover." The Greeks call it πάσχα, "pascha;" whichsomewouldderive fromπάσχειν,"tosuffer,"becausethe lambsufferedwhen itwas slain;—very foolishly; for theword isofaHebreworiginal,onlyusedby theGreeksafter theChaldeedialect,wherein it isusual toaddאuntotheendofwords.SooftheHebrew חספ cametheChaldee אחספ ,and thence the Greek πάσχα. The Hebrew word "pesach" is from חספ ,

"pasach," to "pass over."Not that "pasàch" dothproperly or commonlysignify "transire," to "pass over" or away, which is רבע ; but a peculiarpassing over, by a kind of leaping or skipping, taking one thing andleavinganother.Hence it is like thegoingofa lameman,risingupandfallingdown.Andsuchaoneiscalled חספ ,"piseach,"Lev.21:18,Mal.1:13;"claudus,"—"one that limpeth." The word was chosen to intimate themannerofthedistinctionthatGodmadebythedestroyingangelbetweenthehousesoftheEgyptiansandtheIsraelites,whenhepassedoveroneuntouched,andenteredintoanother,itmaybenextuntoit,withdeath.

SundrythingsdidthefaithofMosesrespectinhiskeepingorobservanceofthepassover:(1.)Itsinstitution.(2.)Thecommandforitsobservation.(3.)Itssacramentalnature,whereinadivinepromisewas included.(4.)Itsmysticalortypicalsignification.

(1.)Hehadrespectuntotheoriginalinstitutionofthisordinance,whichhehadbydivinerevelation.Godrevealeduntohimtheordinanceitself,withallitsritesandceremonies;whichwasitsinstitution.Andthisfaithrespectsinthefirstplace;norwillitmoveoracttowardsanythingintheworship ofGod butwhat it hath thewarranty of divine institution for.ThisisrecordedExod.12:1–4,etc.

(2.)Untothecommandforitsperpetualobservance,whichhewasthento initiate the people into, verse 14: "Ye shall keep it a feast unto theLORD throughout your generations; ye shall keep it a feast by anordinance for ever." For although divine institution be a sufficientwarranty for theobservanceof any thing in theworshipofGod, yet, tosecureandencourageourfaith,Goddidalwaysconfirmitbyacommandof obedience. So our Lord Jesus Christ did not only institute theordinanceoftheholysupper,butcommandedallhisdisciplestoobserveitintheremembranceofhim.AndwithrespecthereuntodidthefaithofMoseswork in thewayofobedience.Andanactiveobedienceunto theauthorityofChristinhiscommandsisexpresslyrequiredinallthatwedoindivineworship.

(3.)Hehadrespectbyfaithuntothesacramentalnatureofit,whereinthepromisewasincluded.Forthisisinthenatureofsacraments,thatinandbyavisiblepledgetheycontainapromise,andexhibitthethingpromised

untothemthatbelieve.ThisisexpressedExod.12:11,where,speakingofthe lamb to be slain and eaten, with all its rites and ceremonies, Godadds,"It istheLORD'Spassover;"wheretheapplicationofthenameofthethingsignifieduntothesacramentalsignofitisconsecrateduntotheuse of the church. So was it taken for granted by our Saviour in theinstitutionofthesacramentofhissupper,whenhesaysofthebreadandwinethattheyarehisbodyandblood;applyingthenamesofthethingssignified unto those which were appointed signs of them by divineinstitution.Andhereinwasthepromiseinwrappedandcontainedofthedeliverance of thepeople;whichwas exemplified and representeduntotheir faith in all the rites and circumstances of it. And theaccomplishment of this promise was that which they were obliged toinstruct their children and posterity in, as the reason of keeping thisdivineservice,verses24–27.

(4.) He had respect unto themystical or typical signification of it. ForwhatMosesdidofthiskind,itwas"foratestimonyofthosethingswhichwereafterwardstobedeclared,"Heb.3:5.Seetheexposition.AndthosetestimoniesofMosesconcerningChrist,whicharesofrequentlyappealeduntointheNewTestament,consistmoreinwhathedidthaninwhathesaid. For all his institutions were representations of him, and sotestimoniesuntohim.Andthisofthepaschallambwasoneofthemostillustrioustypesofhisoffice.HencetheapostleexpresslycallsChrist"ourpassover:""Christourpassoverissacrificedforus,"1Cor.5:7.Heinhissacrificewasthatreallyandsubstantially,whereofthepaschallambwasatype, sign, and shadow.And itmaynot be a useless diversion to namesomeof those thingswherein the typical relationbetweenChrist in hissacrifice,andthepaschallamborpassover,didconsist;as,—

[1.]Itwasalambthatwasthematterofthisordinance,Exod.12:3;andin allusion hereunto, as also unto other sacrifices that were institutedafterwards,Christiscalled"theLambofGod,"John1:29.[2.]Thislambwastobetakenoutfromtheflockofthesheep,verse5:sowastheLordChrist to be taken out of the flock of the church of mankind, in hisparticipationofournature,thathemightbeameetsacrificeforus,Heb.2:14–17. [3.] This lamb, being taken from the flock, was to be shut upseparate from it, verse 6: so although the Lord Christ was taken from

amongst men, yet he was "separate from sinners," Heb. 7:26; that is,absolutely free from all that contagion of sinwhich others are infectedwithal.[4.]Thislambwastobewithoutblemish,verse5;whichisapplieduntotheLordChrist,1Pet.1:19,"ALambwithoutblemish,andwithoutspot."[5.]Thislambwastobeslain,andwasslainaccordingly,verse6:sowasChristslainforus;"theLamb,"intheefficacyofhisdeath,"slainfromthefoundationoftheworld,"Rev.13:8.[6.]Thislambwassoslainas that it was a sacrifice, verse 27,—"It is the sacrifice of the LORD'Spassover;"and"Christourpassoverwassacrificedforus,"1Cor.5:7.[7.]Thelambbeingslain,wastoberoasted,verses8,9;whichsignifiedthefierywraththatChristwastoundergoforourdeliverance.[8.]Thatnotabone of him should be broken, verse 46, was expressly to declare themanner of the death of Christ, John 19:33–36. [9.] The eating of him,whichwasalsoenjoined,andthatwhollyandentirely,verses8,9,wastoinstructthechurchinthespiritualfoodofthefleshandbloodofChrist,inthecommunicationofthefruitsofhismediationuntousbyfaith.Andsundryotherthingsofthesamenaturemightbeobserved.

WithrespectuntoallthesethingsdidMosesbyfaithkeepthepassover.And,—

Obs.I.Thereisalwaysanespecialexerciseoffaithrequireduntothedueobservationofasacramentalordinance.

Τὴνπρόσχυσιντοῦαἳματος.2.ThesecondthingascribeduntothefaithofMoses is, "the sprinkling of blood." This, whether it was a peculiar,temporary ordinance, or an observation annexed unto the firstcelebration of the passover, is all to the samepurpose. That itwas notafterwards repeated is evident, not only fromhence, that it is nowherementionedasobserved,butprincipallybecausethegroundandreasonofitdidutterlycease.AndGodwillnothaveanyemptysignsorceremoniesin his worship, that should be of no signification. However, that firstsignification that it hadwas of constant use in the church, as unto thefaithofbelievers.Theinstitutionisrecorded,Exod.12:7.Thebloodofthelambwhenitwasslainwaspreservedinabason;fromwhencetheyweretotakeitbydippingabunchofhyssopintoit,verse22,andstrikeitonthetwoside-postsandtheupperdoor-postoftheirhouses.AndthiswastobeatokenuntothemthatGodwouldpassoverthehousesthatwereso

sprinkledandmarkedwithblood,thatnoneshouldbedestroyedinthem,verse13.Andthiswastoabideforeverinitsmysticalsignification,asthepresentuseofitisdeclaredinthenextwordsbytheapostle.Butuntothisdaywearehencetaught,—

Obs.II.ThatwhateverisnotsprinkledwiththebloodofChrist,theLambofGodwhowasslainandsacrificed forus, isexposeduntodestructionfromtheangeranddispleasureofGod.Asalso,—

Obs.III.Thatthisaloneisthatwhichgivesussecurityfromhimthathadthepowerofdeath.Seetheexpositiononchap.2:14,15.

Lastly,Theendof this institutionwas,"thathewhodestroyedthefirst-bornmightnottouchthem."

(1.)Theagentemployedinthisworkwasὁὀλοθρεύωνorὀλοθρευτής,1Cor. 10:10; "the destroyer;"—that is, an angel whom God employed inthatwork,astheexecutionerofhisjudgments;ashedidoneafterwardsin the destruction of Sennacherib's army, as before in that of Sodom.Thereisthereforenoreasontothink,withsomeoftheJews,thatitwasanevilangelwhomtheycallאשמודי,"Ashmodaeus,"intheBookofTobit;andusually תומה ךאלמ ,"theangelofdeath;"or"himthathadthepowerofdeath, that is, the devil." For there is no work more holy, nor morebecomingtheholyministeringspirits, thantoexecute the judgmentsofGodonimpenitentsinners.Idogrant,thatintheinflictionoftheplagueson the Egyptians in general, especially in the work of hardening theirhearts, and seducing them, unto their deserved destruction, God didmakeuseoftheactivityofevilangelsuntosuchends;forsothepsalmistaffirms, "He sent evil angels among them," Ps. 78:49; but thiswork ofslayingtheirfirst-bornissopeculiarlyandfrequentlyascribeduntoGodhimself,thatIratherjudgeheemployedagoodangeltherein.And,—

Obs.IV.Godhathalwaysinstrumentsinreadinesstoexecutetheseverestofhisjudgmentsonsinners, intheirgreatestsecurity.—Theywereall intheir midnight sleep in Egypt, when this messenger of death cameamongstthem.And,—

(2.)"Hedestroyedthefirst-born;"τὰπρωτότοκα,intheneutergender,—

thatis,γεννήματα.Forthedestructionwasextendeduntothefirst-bornofbeastsaswellasofmen,Exod.12:29.AndthiswasdoneatthesametimethroughoutallthelandofEgypt;thatis,aboutmidnight,chap.11:4,12:29,30.

Obs. V. Such is the great power and activity of these fieryministeringspirits,thatintheshortestspaceoftimeimaginabletheycanexecutethejudgmentsofGodonwholenations, aswell andas easily asonprivatepersons,2Kings19:35.

Thecloseofthewordsgivesustheuseofthesprinklingofbloodontheposts of the door, namely, that it might be a sign and token unto theIsraelites that they should be preserved from that woful destructionwhichtheyknewwouldthatnightbefalltheEgyptians:Exod.12:13,"Thebloodshallbetoyouforatokenuponthehouseswhereyeare."Andwhatisadded, thatwhenhedidsee thebloodhewouldpassover them,andtheplagueshouldnotcomenighthem,wasonlytoobligethemwithalldiligence and reverence to observe his sacred institution; for theirdeliverancewassuspendedontheconditionthereof,andhadtheyfailedtherein,anyofthem,theyhadperishedwiththeEgyptians.

Μὴθίγῃαὐτῶν."Shouldnottouchthem;"thatis,theIsraelitesandtheircattle. For although they are not mentioned before, yet are theynecessarily understood. And it is thus expressed, "Not touch them," todeclare the absolute security which they were to enjoy whilst theEgyptians were smitten. The destroyer made no approach unto theirhouses;theyhadnofearofhim.So,nottotouchisusedforthesamewithdoing no harm, or being remote from it: Ps. 105:15, "Touch not mineanointed, anddomyprophetsnoharm." 1 John5:18, "Thewickedonetouchethhimnot."

Obs. VI. That whichGodwould for ever instruct the church in by thisordinance is, thatunlessweare sprinkledwith thebloodofChrist, ourpaschalLamb,nootherprivilegecansecureusfrometernaldestruction.—ThoughamanhadbeenreallyanIsraelite,andhadwithothersmadehimselfreadythatnightforadeparture,whichwasahighprofessionoffaith,yet if the lintelandpostsofhisdoorhadnotbeensprinkledwithblood,hewouldhavebeendestroyed.Andontheotherhand,wherethere

isthissprinklingofblood,bethedangerneversogreatorsonear,thereshallbecertaindeliverance."ThebloodofsprinklingspeaksbetterthingsthanthebloodofAbel."

Hebrews11:29

Having fixed the foundation and beginning of the deliverance of thechurchontheexerciseoffaithintheobservanceoftheholyinstitutionsof divine worship, prescribed to be the signs and tokens thereof, theapostle proceeds to give an instance in one of the most remarkablepassages of divine providence that befell them in the way of theirdeliverance.

Ver. 29.—Πίστει διέβησαν τὴν Ἐρυθρὰν θὰλασσαν, ὡς διὰ ξηρᾶς· ἦςπεῖρανλαβόντεςοἱΑἰγύπτιοι,κατεπόθησαν.

ΤὴνἘρυθρὰνθάλασσαν.TheSyriac retains theHebrewname, ףוסד אמי ,"theReedySea,"theseaofreedsorcanes,asthisseaiscalledconstantlyintheScripture.

Πεῖραν λαβόντες. Vulg., "experti," "making a trial." "Periculo facto,""venturing to do;" as we, "assaying." Syr., יהולע וחרמא דכ , "whentheydurst,"oremboldenedthemselves"toenterit."

Κατεπόθησαν,"devoratisunt."Vulg.Lat.,"absorptisunt."Syr.,properly,"wereswallowedup,"overwhelmed,drowned,suffocated.

Ver. 29.—By faith they passed through the Red Sea as by dry [land:]which the Egyptians assaying, [making a trial of,] were drowned, [orswallowedup.]

AgreaterinstancewithrespectuntotheworkofdivineProvidence,ofthepower of faith on the one hand, and of unbelief with obduratepresumption on the other, there is not on record in thewholeBook ofGod.

Herewehavetheendandissueofthelongcontroversythatwasbetween

those two people, the Egyptians and the Israelites;—a certain type andevidenceofwhatwillbethelastendofthecontestbetweentheworldandthe church. Their long conflict shall end in the utter destruction of theone,andthecompletesalvationoftheother.

Διέβησαν.1.Thepersonswhosefaithisherecommendedareincludedinthatword, theypassed; that is, thewholecongregationof theIsraelites,under the conduct of Moses, Exod. 14. And the whole is denominatedfromthebetterpart; formanyof themwerenotbelievers instate,untothe sanctification of their persons. For "with many of them," as theapostle speaks, "God was not well pleased," though they were "allbaptizeduntoMosesinthecloudandinthesea,"1Cor.10:2,5.Butinaprofessing society,God is pleased to impute the faith and obedience ofsome unto the whole; as, on the other hand, judgments do oftentimesbefallthewholefortheprovocationsofsome,asitfrequentlyhappeneduntothatpeopleinthewilderness.Itisthereforethedutyofeverymaninchurchsociety toendeavour,ontheonehand, thegoodof thewhole inhisownpersonalfaithandobedience;asalso,ontheother,tokeepthemin what lies in him from sin, that he fall not with them under thedispleasureofGod.

2.Theirfaithwroughtintheirpassingthroughthesea:notindividingofthewaters,—thatwasanactof immediatealmightypower;butby faiththey passed through when they were divided. It is true that Godcommanded Moses to divide the sea, Exod. 14:16; but this was onlyministerially,ingivingasignthereofbystretchingforthhisrod,verse21.Andconcerningtheirpassagebyfaithsomethingsmaybeobserved.

ΤὴνἘρυθρὰνθάλασσαν.(1.)ItwastheRedSeathattheypassedthrough;thatpartoftheEthiopicOceanwhichliethbetweenEgyptandArabia.Inthe Hebrew it is constantly called ףוס־םי , "the Sea of Sedges," reeds orcanes,fromthemultitudeofthemgrowingonitsshore;asitisuntothisday.TheGreekscallitἘρυθραῖοςorἘρυθρά,thewordhereusedbytheapostle. And it was so called, not from the red colour of the waters,appearingsofromthesandorthesun,assomehavefancied,butfromakingwhomtheycalledErythraeus;thatis,Esau,orEdom,whofixedhishabitation and rule towards this sea. For whereas that name signifies"red,"theygavehimanameofthesamesignificationintheir language.

Thencecametheseaamongthemtobecalledthe"RedSea,"whichtheHebrewscalled"YamSuph."

(2.) This sea they passed through from the Egyptian unto the Arabicshore.Forwhatsomehaveimagined,thattheyenteredintothesea,and,makinga semicircle, cameoutagainon thesameside, leavingPharaohandhishostdrownedbehindthem,is inconsistentwiththenarrativeofMoses, that theypassed through the sea.Nor is there any countenancegivenhereuntofromwhatisaffirmed,Num.33:6–8,namely,thatbeforethey entered the sea they pitched in Etham, and that after they hadpassed through the midst of it, they went three days' journey in thewildernessofEtham.ForallthattractoflandwhereintheRedSeaissuesandends,fromwhichendofittheywerenotfarremote,belongeduntothewildernessofEthambothontheonesideoftheseaandtheother,asisevidentinthestory.

Ὡς διὰ ξηρῶς. (3.) It is said that they passed through as on dry land,Exod. 14:21, 22, 29. Some think that thebottomof the seabeing sand,wasfitandmeettogoupon,onthemereseparationofthewaters;others,that thiswas the effect of themightywindwhichGod also used in thedividing of thewaters, though he put forth in it an act of his almightypower.SeeIsa.63:11–13.Fornowindofitselfcouldproducethateffect,muchlesskeepthepartedwatersstandinglikewalls;yetitissaiddirectlythattheeastwindmadetheseadryland,Exod14:21,22.Howeveritwas,thegroundwasmadefitandmeetforthemtotravelon,andpassthroughthewaterswithoutdifficultyorimpediment.

(4.)Thedivisionofthewaterswasverygreat,leavingaspaceforsogreatamultitudetopassorderlybetweenthedividedparts,perhapsuntothedistance of some miles. And their passage is judged to have been sixleaguesfromtheoneshoreuntotheother;bysomemuchmore.

(5.)TheIsraeliteshadlighttodiscernthisstateofthings;andnodoubttheappearanceof itwasverydreadful.Thewatersmustofnecessityberaiseduntoaverygreatheightoneachsideof them;andalthoughtheywere, and proved, by the power of God, awall unto them on the righthand and on the left, yet was it in them a high act of faith to putthemselvesbetweensuchwalls,aswerereadyintheirownnaturetofall

on them unto their destruction every moment, abiding only under analmighty restraint. But they had the command and promise ofGod fortheirwarrantyandsecurity,whichwillenablefaithtoovercomeallfearsanddangers.

(6.)IdoubtnotbutthatMosesfirstenteredhimselfattheheadofthem.Hence it issaidthatGod ledthemthroughtheseabytherighthandofMoses, Isa. 63:11–13;—he entering before them into the channel of thedeep to guide andencourage them.Someof theJews say that thiswasdonebyAmminadib,captainofthehostofJudah,who,whenalltherestofthepeoplewereafraid,firstentered,withhistribe;whencementionismade of "the chariots of Amminadib," Cant. 6:12. But, alas! they hadneitherchariotnorhorsewiththem,butwentallonfoot.

Fromallthesedifficultiesanddangerswemayobserve,—

Obs. I.WhereGod engagethhiswordandpromise, there isnothing sodifficult,nothingsoremotefromtherationalapprehensionsofmen,buthemayrighteouslyrequireourfaithandtrustinhimtherein.Whateveralmightypowercanextendunto, isaproperobject for faith; inreliancewhereonitshallneverfail.

Obs.II.Faithwillfindawaythroughaseaofdifficulties,underthecallofGod.

Obs.III.Thereisnotrial,nodifficulty,thatthechurchcanbecalledunto,butthereareexamplesonrecordofthepoweroffaithinworkingoutitsdeliverance.—There canbeno greater strait than the Israeliteswere in,betweenthehostoftheEgyptiansandtheRedSea.

3. It remains thatwe consider the other people,withwhat they did onthisoccasion,andwhatendtheycameunto.

ΟἱΑἰγύπτιοι.Thepeoplewere"theEgyptians."Sotheyarecalledhereingeneral.But in the account givenusbyMoses, it appears thatPharaohhimself, theking,was therepresent inperson,withall thenobilityandpowerofhiskingdom. Itwashe inanespecialmannerwhomGodhadundertaken todealwithal; yea, he raisedhimup for this verypurpose,

thathemightshowhispowerinhim,andthathisnametherebymightbedeclared throughout the earth, Exod. 9:16, Rom. 9:17. Accordingly, hecarrieditforalongtimewithintolerableprideandobstinacy.HencethecontestbetwixtGodandhim,with the issueof it,wasso famous in theworld that the glory of God was exceedingly exalted thereby; and theterror of itmadeway for the people in their entrance intoCanaan, theheartsoftheinhabitantsfailingbecauseofthem.Herethecontestcameto an issue, in the utter ruin of the proud tyrant. For there is none sogreat,soproud,soobstinate,butifGodundertaketodealwiththem,hewillbevictoriousintheend.SeeExod.15:3–10.

Πεῖραν λαβόντες. This Pharaoh with his Egyptians (that is, his wholearmy,horses,andchariots)"assayedtodo"whattheysawthechildrenofIsraeldobeforethem;namely,topassthroughtheseawhilstthewatersof it were divided. And thiswas the greatest height that ever obdurateinfidelscouldriseuntointhisworld.TheyhadseenallthemightyworkswhichGodhadwrought in thebehalf of his people among them,—theyandtheircountrywerealmostconsumedwiththeplaguesandjudgmentsthatwereinflictedonthemontheiraccount;andyetnow,beholdingthiswonderful work of God in opening the sea to receive them from theirpursuit,theywouldmakeaventure,asthewordsignifies,tofollowthemintoit.

Now, although this presumptuous attempt of the Egyptians be to beresolved into that judiciary hardness which was upon them from God,thattheymightbedestroyed,yetnodoubtbutsomethingsdidoccurtotheirmindsthatmight leadthemuntothehardeningof themselves;as,(1.)Thattheymightnotknowforawhilethattheywereenteredintothechannel of the sea, the waters being removed far from them; but theymightgoonperhapsinthenight,withoutoncethinkingthatthepeoplewhomtheypursuedweregoneintothemidstofthesea.(2.)Whentheydiscovered any thing extraordinary therein, they might suppose it wasonlybysomeextraordinarynaturalcauseoroccasion;ofwhichsortmanythingsfalloutintheebbingandflowingofthesea.But,(3.)Thatwhichprincipallyanimatedthemwas, that theywerecontinuallynearorcloseupontheIsraelites,readytoseizeonthem;asisevidentinthestory.Andtheydidperfectly believe that they should fare aswell as they.And for

thisreason itwasthatGodbegantodisturbthemintheirpassage, thattheyshouldnotovertakethepeople,butabideintheseauntotheirruin.

Buthowevertheseandthelikeconsiderationsmightservetoblindtheirminds in somemeasure, that they should forget all former instancesofdivine severity against them in the same cause, and not discern theimminent destruction that was prepared for them, the principal causefrom whence they precipitated themselves into the punishment whichthey had deserved was the efficacy of that blindness and hardness ofheartwherewith theywereplaguedofGod.Andherein,aswassaid,wehave the most signal example and instance of the power of unbelief,confirmedbyjudiciaryhardnessofheart,thatisuponrecordinthewholebook of God; nor doth anymonument of an equal folly and blindnessremainamongothermemorialsofthingsdoneinthisworld.Andwemayobserve,that,—

Obs. IV. God knows how to secure impenitent sinners unto theirappointeddestruction,bygivingthemupuntohardnessofheart,andanobstinate continuance in their sins, against all warnings andmeans ofrepentance.—The devils are reserved for judgment under the chains oftheirowndarkness.SeeRom.1:24,28,29.

Obs.V.Goddothnotgiveupanyinajudiciarywayuntosin,but it isapunishment for preceding sins, and as ameans to bring on them totalruinanddestruction.

Obs. VI. Let us not wonder that we seemen in the world obstinate infoolish counsels and undertakings, tending unto their own inevitableruin, seeing probably they are under judiciary hardness fromGod, Isa.6:9,10,29:10,19:11–14.

Obs.VII.Thereisnosuchblinding,hardeninglustinthemindsorheartsofmen,ashatredofthepeopleofGodanddesireoftheirruin.—Wherethisprevails,asitdidinthesepersecutingEgyptians,itdeprivesmenofallwisdomandunderstanding,thattheyshalldothingsagainstallrulesofreasonandpolicy,(whichcommonlytheypretendunto,)brutishlyandobstinately, though apparently tending unto their own ruin anddestruction. So itwaswith theseEgyptians; for although theydesigned

the utter extirpation of the people, that they should be nomore in theworld,—which they attempted in the law for the destruction of all themale children, which in one agewould have totally exterminated themoutofEgypt,—yetnowtheywill runthemselveson imminent,universaldestruction,tobringthembackagainintoEgypt.

Obs.VIII.Whentheoppressorsofthechurcharenearestuntotheirruinthey commonly rage most, and are most obstinate in their bloodypersecutions.—Soisitatthisdayamongtheanti-Christianenemiesofthechurch; for notwithstanding all their pride and fury, they seem to beenteringintotheRedSea.

Κατεπόθησαν. Lastly; The event of this essay or undertaking of theEgyptians,was, thatthey"weredrowned,"theywereswallowedup.TheaccounthereofisgivenussogloriouslyinthetriumphantsongofMoses,Exod.15, thatnothingneeds tobeadded in its further illustration.Andthisdestructionof theEgyptians,withthedeliveranceofIsrael thereby,wasatypeandpledgeofthevictoryandtriumphwhichthechurchshallhaveoveritsantichristianadversaries,Rev.15:2–4.

Hebrews11:30

In thisverse theapostleaddsanother instanceof the faithof thewholecongregation,inthesensebeforedeclared;foralthoughrespectnodoubtbe had unto the faith of Joshua in an especialmanner, yet that of thewholepeopleisexpressed.

Ver.30.—ΠίστειτὰτείχηἹεριχὼἔπεσε,κυκλωθένταἐπὶἑπτὰἡμέρας.

Ver. 30.—By faith the walls of Jericho fell down, after they werecompassedaboutsevendays.

Theapostle in thesewordsgivesusacompendiumof thehistoryof thetakinganddestructionofJericho,whichisatlargerecordedinthesixthchapteroftheBookofJoshua,withwhatwasspokenbeforeconcerningthespies,inthesecondchapter.Ishallnotneedtoreportthestory,itissowellknown.OnlyIshallobservesomefewthings,whereinthefaithof

thepeopledidconcuruntothisgreatworkofdivineProvidence,whenIhavealittleopenedthewords.

Τὰ τείχη.The thing ascribedunto their faith, is the fall of "thewalls ofJericho." The city itselfwas not great, as is evident, because thewholearmyof the Israelites did compass it seven times in oneday.Butmostprobablyitwasfortifiedandencompassedwithwallsofgreatheightandstrength;withwhichthespiessentbyMosesoutofthewildernesswereterrified,Num.13:28.AndinallprobabilitytheIsraelitesweredestituteofanyenginesofwarforthecastingofthemdown,ormakingabreachinthem.AndbecausetheJungoftheplaceneitherendeavouredtohinderthepassageoftheIsraelitesoverJordan,whichwasbutafewmilesfromthecity,whenheknewthattheydesignedhisdestruction;nordidonceattempttoopposetheminthefieldbeforetheysatdownaboutthetown,asdid themenofAi; it isprobable thatheplacedhisconfidence in thestrengthofthewallsandtheirfortifications.AnditisuncertainhowlongitwasbesiegedbytheIsraelitesbeforeGodshoweduntothemthewayofdemolishingthesewalls;forthetownwasbeleagueredbyJoshuaitmaybeforsomegoodwhilebeforehehadthecommandtocompassit,Josh.6:1.

Ἔπεσε.Thesewalls,saiththeapostle,"felldown."Theydidsountothevery ground. This is signified in that expression, המוחה לפתו

היתחת , Josh. 6:20;—"And the wall fell down under it." Which,althoughitdothnotprovethatthewallsunkintotheground,assomeofthe Hebrews judge, (yea, that notion is inconsistent with the wordswherebyitsfallisexpressed,)yetitintimatestheuttercastingitdownflatontheearth,wherebythepeoplewentoveritwitheaseintothecity.Andthereforethisfallwasnotbyabreachinanypartofthewall,butbythedejectionofthewhole.Forthepeoplebeingroundaboutthecitywhenitfell,didnotgofromoneplaceuntoanothertoseekforanentrance,but"wentupintothecity,everyonestraightbeforehim,"intheplacewherehe was; which utterly deprived the inhabitants of all advantages ofdefence.Yetneednotthisbesofarextendedasthatnopartnorparcelofthewallwas left standing,where the fallof itwasnotofanyadvantageunto the Israelites. So that part of it whereon the house of Rahabwasbuiltwasleftstanding;forinthefallofitsheandallthatwerewithher

musthavebeendestroyed.Butthefallwassuchastookawayalldefencefrom the inhabitants, and facilitated theentranceof the Israelites inallplacesatonce.

Ἐπὶ ἑπτὰ ἡμέρας. This, saith the apostle, was done "after they werecompassedaboutsevendays.""Compassedabout;"thatis,bythearmyoftheIsraelitesmarchingroundthetownintheorderdescribed,Josh.6:2,3,etc.Andthiswasdone"sevendays."ThefirstcommandofGodwastohave itdone six times in the spaceof sixdays, verse3;but an especialcommandanddirectionwasgivenforthatoftheseventhday,becauseitwasthentobedoneseventimes,verse4.Thisseventhdayprobablywasthe Sabbath. And somewhat of mystery is no doubt intimated in thenumberof seven in thisplace.For therewere tobe sevenpriestsgoingbefore thepeople,havingseventrumpetsof rams'horns tosoundwith;andtheorderwastobeobservedsevendays,andontheseventhdaythecity was to be compassed seven times,—which thing was of divinedesignation. The readermay, if he please, consult our discourse of theoriginalandinstitutionof theSabbath,whereinthesethingsarespokenunto.Theapostletakesnonoticeofthecompassingitseventimesontheseventhday,butonlyofitsbeingcompassedsevendays.AndsomethingstherearewhereintheIsraelitesdidmanifesttheirfaithherein.

1.ItwasonthecommandofGod,andhispromiseofsuccesstherein,thattheynowenteredthelandofCanaan,andbegantheirworkandwarwiththesiegeofthisstrongtown,nothavingbyanypreviousfightweakenedthe inhabitants.Here theymade the firstexperimentof thepresenceofGodwiththemintheaccomplishmentofthepromisemadetoAbraham.

2.Theydidsointheirreadinesstocomplywiththewayprescribeduntothem,ofcompassingthetownsomanydayswiththenoiseoftrumpets,without the least attempt to possess themselves of it. For, without arespectby faithuntothecommandandpromiseofGod, thisactwassofarfromfurtheringthemintheirdesign,thatitwassuitedtoexposethemtothescornandcontemptoftheiradversaries.Forwhatcouldtheythinkof them, but as of a company of men who desired indeed to possessthemselvesoftheircity,butknewnothowtodoit,ordurstnotundertakeit?ButthiswaywasprescribeduntothemofGod,togivethemadistinctapprehensionthat theworkof theconquestofCanaanwashis,andnot

theirs.Foralthoughherequiredofthemthereintousetheutmostoftheircourage, prudence, and diligence, yet he had taken upon himself theeffecting the work itself, as if they had contributed nothing thereunto.Andthecompassingofthecityonceeverydayforthespaceofsixdays,andtheentranceintoitontheseventh,hadrespectuntotheworkofthecreation. ForGodwas now entering into his restwith respect unto hisworship, inanewwayof settlementandsolemnity, suchashehadnoterected or made use of from the beginning of the world. Hence hefrequentlycallsithisrest,ashathbeendeclaredintheexpositiononthefourthchapter,Ps.95:11,132:8,14;Heb.3:11,4:3,11.Anditwasatypeofthenewcreation,withtherestofChristthereon,andofbelieversinhim.ThereforewouldGod give here a resemblance of that first work in thelabour of the six days, and the reward they received on the seventh.Besides,herebyhetookpossessionasitwereofthecityforhimself,notintendingtoallowthepeopleanyshareinthespoilofit;foritwaswhollydevoted.

3.Inthetriumphantshouttheygave,beforethewallsstirredormoved.They used the sign of their downfall before the thing signified wasaccomplished;andtriumphedbyfaithintheruinofthewalls,whilsttheystoodintheirfullstrength.

Whereforetheapostlemightjustlycommendtheirfaith,whichwasactedagainst so many difficulties, in the use of unlikely means, with aconstancyandpersistencyuntothetimeandeventdesigned.For,—

Obs. I. Faithwill embrace andmake use ofmeans divinely prescribed,thoughitbenotabletodiscerntheeffective influenceof themuntotheend aimed at.—On this consideration was Naaman induced to washhimselfinthewatersofJordanforthecureofhisleprosy,2Kings5:13,14.

Obs.II.Faithwillcastdownwallsandstrongtowers,thatlieinthewayoftheworkofGod.—Itistrue,wehavenostonewallstodemolish,norcitiesto destroy: but the same faith in exercise is required of us in all ourconcernsaswasinJoshuawhenheenteredontheconquestofCanaan;astheapostledeclares,Heb.13:5.Andtherearestrongholdsofsininourminds,whichnothingbutfaithcancasttotheground.

Hebrews11:31

Hitherto we have had the examples of men, with one woman only, inconjunctionwithherhusband.Inthisversetheapostleputsacloseuntohisparticular instances in thatofone singlewoman,accompaniedwithmanyeminentcircumstances,asweshallsee.

Ver.31.—ΠίστειῬαὰβἡπόρνηοὐσυναπώλετοτοῖςἀπειθήσασιδεξαμένητοὺςκατασκόπουςμετεἰρήνης.

Ver.31.—ByfaithRahabtheharlotperishednotwiththemthatbelievednot,[orweredisobedient,]whenshehadreceivedthespieswithpeace.

ThestoryconcerningthisRahab,herfaithandworks,isatlargerecordedinthesecondandsixthchaptersofJoshua.Whatconcernstheexpositionofthesewords,andthegreatinstanceofthegraceofGodandefficacyoffaithinthem,maybecomprisedinsomeobservations;as,—

Ῥαάβ.1.ThisRahabwasbynatureaGentile,analienfromthestockandcovenantofAbraham.Wherefore,asherconversionuntoGodwasanactoffreegraceandmercyinapeculiarmanner,soitwasatypeandpledgeofcallingachurch fromamongtheGentiles;as theyallwerewhowereconverteduntoGodafter theoutwardconfinementof thepromiseuntothefamilyofAbrahambythecovenantandthetokenthereof.

2.ShewasnotonlyaGentile,butanAmorite;ofthatraceandseedwhichin general was devoted unto utter destruction. She was therefore aninstance of God's sovereignty in dispensingwith his positive laws as itseemsgooduntohim;forofhisownmerepleasureheexemptedherfromthedoomdenouncedagainstallthoseofheroriginalandtraduction.

Ἡπόρνη.3.Shewasaharlot;thatis,onewhoforadvantageexposedherperson in fornication. For what the Jews say, that הנוז signifies also a"victualler,"oronethatkeptahouse forpublicentertainment, theycanprovebynoinstanceintheScripture,thewordbeingconstantlyusedforaharlot;andshebeingtwiceintheNewTestament,wheresheishighly

commended, called expressly πόρνη, which is capable of no suchsignification,itmustbegrantedthatshewasaharlot,though,itmaybe,not one that did commonly and promiscuously expose herself: הנזה ,"nobilescortum."Butthatalsoshekeptapublichouseofentertainmentis evident from the spies going thither; which they did as into such ahouse, and not as into a mere stew. And herein have we a blessedinstancebothof thesovereigntyofGod'sgraceandof itspower;—of itsfreedomandsovereignty,inthecallingandconversionofapersongivenup by her own choice to the vilest of sins; and of its power, in theconversion of one engaged in the serving of that lust, and the habitualcourse of that kind of sin, which of all others is the most effectual indetainingpersonsunder itspower.Butnothing,noperson,nosin, is tobe despaired of, in whose cure sovereign, almighty grace is engaged, 1Cor.6:9–11.

Τοῖςἀπειθήσασι.4.ShewasconverteduntoGodbeforethecomingofthespiesuntoher,bywhatshehadheardofhim,hismightyworksandhispeculiar owning of the people of Israel. For God had ordained anddesignedthatthereportofthesethingsshouldbeaneffectualordinance,astoterrifyobstinateunbelievers,sotocallotherstorepentanceandtoconversionfromtheiridols;untowhichend,nodoubt,itwaseffectualonothersaswellasonRahab,—asitwasontheGibeonitesingeneral.Forhedeclaresthathedid,andwoulddo,suchthingstomakehispowerknownandhisnameexalted,thatothersmightknowthathealonewasGod,andthat by grace he had taken Israel to be his people. Hence those whoperished are said to be unbelievers: "She perished not with them thatbelieved not," or "who were disobedient." For they had a sufficientrevelation of God and his will to render their faith and obediencenecessary,asweshallseeintheaccountthatRahabgivesofherself;thethingswhereofwereknowntothemaswellasuntoher,andthatbythesamemeans.Andhadtheybelievedandrepented,theymighthavebeensaved.Foralthoughthis,asuntotheevent,couldnotbewithrespectuntoentire nations (although their lives also might have been spared, hadthey,according to theirduty, soughtpeacewith IsraelonGod's terms),yetmultitudesofindividualsmighthavebeensavedwhoperishedintheirunbelief. Wherefore, although their destruction was just, upon theaccount of their former sins and provocations, yet the next cause why

they were not spared was their unbelief. And therefore are they sodescribed here by the apostle, "Those who believed not." And theirdestructionisascribeduntothehardeningoftheirhearts,soasthattheyshouldnotmakepeacewithIsrael,Josh.11:19,20.Wherefore,—

Obs.I.Althoughunbeliefbenottheonlydestroyingsin(forthewagesofevery sin is death, and many are accompanied with peculiarprovocations), yet it is the only sin which makes eternal destructioninevitableandremediless.And,—

Obs.II.WheretherearemeansgrantedoftherevelationofGodandhiswill, it isunbelief that is thegreatestandmostprovokingsin,andfromwhenceGodisglorifiedinhisseverestjudgments.—Thereforetheapostle,mentioningthedestructionoftheCanaanites,passethbytheirothersins,andrepresentsthemasobstinateunbelievers.And,—

Obs.III.WherethisrevelationofthemindandwillofGodismostopen,full,andevident,andthemeansof itaremostexpress,andsuiteduntothe communication of the knowledge of it, there is the highestaggravation of unbelief.—If the inhabitants of Jericho perished in theirunbelief,becausetheybelievednotonthereport thatwasbroughtuntothemofthemightyworksofGod,whatwillbetheendofthemwholiveand die in their unbelief under the daily, constant preaching of thegospel, themostgloriousrevelationof themindandwillofGodfor thesalvationofmen!Heb.2:3.

Obs. IV. Every thingwhichGod designs as an ordinance to bringmenunto repentance, ought to be diligently attended unto and compliedwithal, seeing itsneglect,orof thecallofGod therein, shallbeseverelyavenged.—Suchwere hismightyworks in those days; and such are hisjudgmentsinallages.

5.Rahab,uponthefirstopportunity,madeanexcellentconfessionofherfaith, and of the means of her conversion to God. This confession isrecorded at large, Josh. 2:9–11. She avows the Lord Jehovah to be theonly "God in heaven above, and in earth beneath;" wherein sherenouncedall the idolswhichbeforeshehadworshipped,verse11.Andshe avowsher faith inhimas theirGod, or theGodof Israel,whohad

taken them to be his people by promise and covenant; which in thisconfession she laysholdonby faith; "TheLORDyourGod,he isGod."Andshedeclaresthemeansofherconversion;whichwasherhearingofthemightyworksofGod,andwhathedidforhispeople,verse10.Andsheaddsmoreoverthewayandmeanswherebyherfaithwasconfirmed,namely,herobservationoftheeffectwhichthereportofthesethingshadupon the minds and hearts of her wicked countrymen: 'Their heartshereondidmelt,andtheyhadnomorecourageleftinthem,'verse11.Asshe had an experience of the divine power of grace in producing acontraryeffectinher,namely,thatoffaithandobedience;sosheplainlysawthat therewasahandofGod in thatdread, terror,and fear,whichfelluponhercountrymen.Theirheartsdidmelt,faint,falldown:anditisan infallible rule in all affairs, especially in war, "Qui animis cadunt,excidunt omnibus rebus bonis;"—"They that fall in their hearts andspirits, fall from every thing that is good, useful, or helpful." By theobservationhereofwasherfaithconfirmed.So,onthefirstoccasionafterher conversion, she witnessed a good confession. Hereby the rule isconfirmedwhichwehave,Rom.10:10.

Obs.V.Itisinthenatureoftrue,real,savingfaith,immediately,oratitsfirstopportunity, todeclareandprotest itself inconfessionbeforemen;orconfessionisabsolutelyinseparablefromfaith.—Wheremen,onsomelight and convictions, do suppose themselves tohave faith, yet throughfearorshamedonotcomeuptothewaysofexpressingit inconfessionprescribed in the Scripture, their religion is in vain. And therefore ourLordJesusChrist,intheGospel,dothconstantlylaythesameweightonconfession as on believing itself, Matt. 10:33; Luke 9:26. And "thefearful,"—thatis,thosewhofleefrompublicprofessionintimesofdangerandpersecution,—shallbenolessassuredlyexcludedfromtheheavenlyJerusalemthanunbelieversthemselves,Rev.21:8.

6. She separatedherself from the cause and interest of her ownpeopleamongwhomshelived,andjoinedherselfuntothecauseandinterestofthe people of God. This also is a necessary fruit of faith, and aninseparableconcomitantofprofession.ThisGodcalledherunto,thisshecomplied withal, and this was that which rendered all that she did, inreceiving, concealing, and preserving the spies, though they came in

order unto the destruction of her country and people, just andwarrantable.For althoughmenmaynot leave the cause and interest oftheirownpeopletojoinwiththeirenemiesonlightgroundsorreasons,sincethelightofnatureitselfmanifestethhowmanyobligationsthereareonustoseekthegoodofourowncountry,yetwherethepersonswhereofitconsistsareobstinateidolaters,andthecausewhereintheyareengagediswicked,andindirectoppositionuntoGod,thereauniversalseparationfrom them in interest, and a conjunctionwith their enemies, is a duty,honourableand just,as itwas inher.Wherefore,although itmayseemsomethinghard,thatshe,beingbornandlivinginthetown,acitizenofit, and subject of the king, should studiously and industriously receive,conceal,giveintelligenceunto,andconveyawayinsafety,spiesthatcametofindoutawayforthetotaldestructionoftheplace;yetshe,onthecallandcommandofGod,havingrenouncedaninterestinandrelationuntothat wicked, idolatrous, unbelieving people, whom she knew to bedevoted to utter destruction, it was just and righteous in her to beassistinguntotheirenemies.

Obs. VI. This separation from the cause and interest of the world isrequiredinallbelievers,andwillaccompanytruefaithwhereveritbe.—Ispeaknot of thedifferences thatmay fall out betweennations, and theconjunctionincounselandactionwithonepeopleagainstanother;forinsuch cases we cannot desert our own country without perfidioustreachery, unless warranted by such extraordinary circumstances asRahabwasunder:butIintendthatwicked,carnalinterestoftheworld,and its corrupt conversation, which all believers are obliged visibly toseparatethemselvesfrom,asanecessarypartoftheirprofession.

Δεξαμἐνη τοὺς κατασκόπους μετʼ εἰρήνης. 7. She showed, testified,manifestedherfaithbyherworks.She"receivedthespieswithpeace."Inthese few words doth the apostle comprise the whole story of herreceivingofthem,herstudiousconcealingthem,theintelligenceshegavethem, the prudence she used, the pains she took, and the danger sheunderwentinthesafeconveyanceofthemtotheirarmy;allwhichareatlarge recorded, Josh. 2. Thiswork of hers is celebrated there, and alsoJames2,asaneminentfruitanddemonstrationofthatfaithwherebyshewas justified.Andso itwas.That itwas in itself lawful, just, andgood,

hathbeendeclared.Forwhatisnotsocannotberenderedsotobeonanyotherconsideration.Again,itwasaworkofgreatuseandimportancetothechurchandcauseofGod.Forhadthesespiesbeentakenandslain,itwouldhaveputagreatdiscouragementon thewholepeople,andmadethemquestionwhetherGodwouldbewiththemintheirundertakingorno.AnditisevidentthatthetidingswhichtheycarrieduntoJoshuaandthepeople,fromtheintelligencewhichtheyhadbyRahab,wasamightyencouragementuntothem.Fortheyreporttheirdiscoveryinherwords.TheysaiduntoJoshua,"TrulytheLORDhathdeliveredintoourhandsallthe land; for evenall the inhabitantsof the countrydo faintbecauseofus,"Josh.2:24.Anditwasaworkaccompaniedwiththeutmosthazardand danger unto herself. Had the matter been discovered, there is nodoubtbutthatshe,andallthatshehad,hadbeenutterlydestroyed.Andallthesethingssetagreatlustreuponthiswork,wherebysheevidencedherfaithandherjustificationthereby.

And as this instance is exceedingly apposite unto the purpose of theapostle, to arm and encourage believers against the difficulties anddangers which they were to meet withal in their profession; so it issufficient to condemn multitudes among ourselves, who, after a longprofession of the truth, are ready to tremble at the first approach ofdanger, and think it theirwisdom tokeepatadistance from them thatareexposedtodangerandsufferings.

Οὐσυναπώλετο.8.ThefruitofthisfaithofRahabwas,that"sheperishednot,"—shewasnotdestroyed.Thematterof fact isdeclared,Josh.6:25,"And Joshua saved Rahab the harlot alive, and her father's household,andallthatshehad;andshedwellethinIsraeluntothisday."Itisgood,andsometimesuseful,tohaverelationuntothemthatbelieve;asitwaswiththekindredandhouseholdofthisRahab.Butwhatisaddedofherdwelling in Israel, plainly intimates her solemn conjunction unto thepeople of God in faith and worship. Yea, I am persuaded that fromhenceforwardshewasaseminent in faithandholinessasshehadbeenbefore in sin and folly; for it was not for her wealth that she wasafterwardsmarried unto Salmon the son of Naasson, the prince of thetribeofJudah,Matt.1:5,comingtherebytohavethehonourofaplaceinthegenealogyofourblessedSaviour,andofatypeoftheinterestofthe

Gentilesinhisincarnation.TheHolyGhostalso,takingoccasiontwicetomentionherinawayofcommendation,andproposingherasanexampleoffaithandobedience,givessuchanapprobationofherastestifieshertohavebeeneminentandexemplaryinthesethings.

And herewith the apostle shuts up his particular instances, proceedinguntoamoregeneral summaryconfirmationof the truthconcerning thepowerandefficacyoffaith,whichhehadundertakentodemonstrate.

Hebrews11:32

In this verse, and unto the end of verse 38, he sums up the remainingtestimonieswhichhemight furtherhave insistedon inparticular;withintimationthattherewereyetmoreofthelikekinduponrecord,whichhewouldnot somuchasname.Buthe changeth themethodwhichhehad hitherto observed. For he doth not single out his witnesses, andascribe unto each of them distinctly that wherein the exercise of theirfaith did appear; but he proposeth two things to confirm in general: 1.Thatfaithwilldoandeffectgreatthingsofallsorts,whenwearecalleduntothem.2.Thatitwillalsoenableustosufferthegreatest,thehardest,andmostterriblethings,whichournaturecanbeexposedunto.Andwiththeinstancesofthislattersortheclosethhisdiscourse,becausetheyweremost peculiarly accommodated to strengthen his especial design: thiswas,toanimateandencouragetheHebrewsuntosufferingforthegospel;giving them assurance by these examples that faith would carry themvictoriouslythroughthemall.

Now,whereashehandlesthesethingsdistinctly,intheproofofthefirst,orthegreatthingsfaithwilldo,firsthenamesthepersonsinwhomitdidsoofold,andthenaddsthethingswhichtheydid;notdistributingthemparticularlytoeachonebywhomtheyweredone,butleavingthattobegatheredoutof thesacredstory. Itwassufficientuntohispurpose thatthey were all to be found amongst them, some performed by some ofthem, and somebyothers.Andasunto the second, or the great thingswhich faithwillenablebelievers toundergoandsuffer,whichheentersupon verse 35, he names the things that were suffered, but not thepersonsthatsufferedthem;because,asIsuppose,theirnameswerenot

recordedintheScripture,thoughthethingsthemselveswerenotoriouslyknowninthechurch.

Andasuntothefirstwemayobservetwothings:1.Thatinthenamingofthem,Gideon,Barak,Samson,Jephthah,David,andSamuel,hedothnotobserve the order of time wherein they lived; for Barak was beforeGideon, and Jephthahbefore Samson, andSamuel beforeDavid. 2.Hedothnotreckonupthethingstheydidinthesameorderwhereinhehadnamed the persons; so as that the first thing mentioned should beascribeduntohimthatwasfirstnamed,andsooninorder.Butheusethhislibertyinsettingdownboththenamesofthepersonsandthethingsascribed unto them, an exact order and distribution of them no waybelonginguntohispurpose.Yea,theproposingofthepersonswiththeirnamesatonce,andthenamassingtogetherthegreatandmightyfruitsoftheirfaith,givesapersuasiveefficacyuntotheexample.Againitmustberemarked, that although in the first parthe reckonethup thenamesofmany of themwhowrought theseworks of faith, yet he intimates thatthereweremoreofthem;andthereforethethingswhichhementionethcannot all of them absolutely be accommodated and applied unto thepersonsnamed,butsomeofthemwerewroughtbyotherswhosenameshedothnotexpress.

Having given this account of the scope and argument of the apostle, Ishallbeverybriefintheexpositionoftheparticulars.

Ver. 32.—Καὶ τί ἔτι λέγω;Ἐπιλείψει γάρ με διηγούμενονὁ χρόνος περὶΓεδεὼν,Βαράκ τε, καὶ Σαμψών, καὶ Ἰεφθάε,Δαυΐδ τε καὶ Σαμουὴλ, καὶτῶνπροφητῶν.

Ἐπιλείψει γὰρ με Syr., אעתשאד אנבז יל וה רועז , "I have but alittle time," or, "there is but a little time forme that I should report:"whichisanothersenseofthewordsthanthatintheoriginal,althoughtothe samepurpose, itbeinganexcuseofhis futurebrevity,which isnotthe directmeaning of the phrase. "The timewould failme," is a usualexpressionwithrespectuntothatwhereinwearereadyandabound,butrepressitforpresentreasons.

Καὶ τῶν προφητῶν. Syr., איבנד אכרש לעו ; "and of the rest of the

prophets;"which is naturally to be supplied, seeingDavid and Samuel,thepersonslastnamed,wereprophetsalso.

Ver.32.—AndwhatshallImoresay?[whatdoIsaymore?]forthetimewould failmeto tell [declaring,expounding]ofGideon,and[of]Barak,and[of]Samson,and[of]Jephthah;[of]Davidalso,andSamuel,and[oftherestof]theprophets.

Themannerofexpressionusedbytheapostleissuiteduntohistransitionfrominsistingonparticular instances,whenhemighthaveaddedmanymorehaditbeenconvenient,untoageneralsummaryofwhatremainedofthesamekind.

Καὶ τί ἔτι λέγω; 1. He puts a stay unto his own procedure by aninterrogation: "And what shall I more say?" or, "Why do I further sospeak?"Andtwothingsareintimatedinthisexpression:(1.)Thathehadalreadysufficientlyattestedthetruthbytheexamplesbeforeinsistedon,soasthatitneedednofurtherconfirmation.Yet,(2.)That,ifneedwere,hehadinreadinessmanymoreexamplesofthesamekind.And,—

Obs.I.It isrequisiteprudence, intheconfirmationof importanttruths,as to give them a full proof and demonstration, so not to multiplyargumentsandtestimoniesbeyondwhatisnecessary,whichservesonlytodivertthemindfromattendinguntothetruthitselftobeconfirmed.

Ἐπιλείψειγάρμεχρόνος.2.Hegivesareasonoftheresolutionintimatedin the preceding interrogation, such as introduceth that new way ofprocedurewhichhenowdesignedbyacompendiumofthefaithofothersalso,whomhejudgednecessarytomention:"Forthetimewouldfailme;"that is, 'it would be a work of that length, as would not be containedwithin the bounds which I have assigned unto this epistle;'—a usualproverbialspeechonthelikeoccasions:

"AntediemclausocomponetvesperOlympo."

Διηγούμενον. 3.By a refusal of treatingdistinctly and separately of thepersonshenames,—"Thetimewouldfailmetreatingofthem;"thatis,'ifIshouldsodeclare their faithandthe fruitsof it inparticularasIhave

done thosebeforegoing,'—hedothsonamethemas tobring theminaswitnessesinthiscause.

As unto the persons whose example he produceth in general, wemustinquireintotwothings:1.Howitdothappearthattheydidthethingsinand by faith which are ascribed unto them. 2. How their faith and itsefficacycanbeanencouragementuntous,whoarenot calleduntoanysuchworksandactionsastheywereengagedin.

1. In answer unto the first inquiry, the things ensuing are to beconsidered:—

(1.)Theyall,ormostof them,hadespecialcalls fromGodforanduntothe works which they wrought. So had Gideon by an angel, Judges 6;BarakbytheprophecyofDeborah,chap.4;Samsonbythedirectionofanangeluntohisparents,chap.13.Sowasitalso,asisknown,withSamueland David; they had their calls immediately from God. And as forJephthah,hewasatfirstcalledandchosenbythepeopleuntohisofficeandwork,chap.11:11;whichGodapprovedof,ingivinghimhisSpiritinan extraordinary manner, verse 29. Herein lay the foundation of theiractingwhattheydidinfaith:TheyweresatisfiedintheircallfromGod,andsotrustedinhimforhisaidandassistance.

(2.) Theworkwhich they had to dowas thework of God, namely, thedeliverance of the church from trouble and oppression. This in generalwas thework of themall; for here is respect hadunto all the principaldeliverances of the people recorded in the Book of Judges. This work,therefore, theymightwith confidence, and theydid, commit toGodbyprayer. And herein their faith wrought effectually. Yea, as untothemselves,itiswithespecialregardhereuntothattheyaresaidtodoanything by faith, namely, because by the prayer of faith they prevailed inwhattheyundertook.

(3.) There was a promise annexed unto their works, when undertakenaccording to the mind of God; yea, many promises unto this purposewere left on record for their encouragement, Deut. 32:30, etc. Thispromise they rested on by faith in all their undertakings. And thereonwhattheydideffectisrightlyascribedthereunto.

(4.)Someofthem,asGideon,Barak,andDavid,hadparticularpromisesofsuccessinwhattheywerecalledunto.Andalthoughatfirsttheymightbe slow in the believing of them, as Gideon was, who insisted onmultipliedmiraculoussignsfortheconfirmationofhisfaith;ormightbeshakenintheirmindsasuntotheiraccomplishment,throughthedangersanddifficultieswhichtheyhadtoconflictwithal,asDavidwas,whenhesaid that "allmenwere liars," and that he should "one day fall by thehand of Saul;" yet in the issue their faith was victorious, and they"obtainedthepromises,"asitisinthenextverse.

On these grounds they wrought all their great works in faith, wherebytheyengagedthepresenceofGodwiththemandhisassistanceofthem;andarethereforeameetexampletobeproposedforourencouragement.

2.Butwhereasthethingswhichtheyperformed,forthemostpart,wereheroicactionsofvalour,courage,andstrength,inwarandbattle,suchasChristians, asChristians, arenot calledunto,what canwegather, fromwhattheywereanddid,asuntothosethingsanddutieswhichourfaithiscalledunto,thatarequiteofanothernature?Buttherearesundrythingsintheirexamplethattenduntoourencouragement;as,—

(1.)Whatever their faithwasexercised in, yet theyweremensubject tolike passions and infirmities with ourselves. This consideration theapostleJamesmakesuseoftostirusupuntoprayer,bytheexampleofElias, whose prayers had a miraculous effect, chap. 5:16–18. Havingassuredus that "effectual fervent prayer availethmuch," he confirms itwith the example of the prayer of Elias, who by his prayer shut andopenedheavenastorain.Andwhereasitmightbeobjected,thatweareneitherlikeElias,norareourprayerslikehis,hepreventsit,byaffirmingthat"hewasamansubjectuntolikepassionsasweare."Itwasnotontheaccountofhisperson,orthemeritoftheworkswhichheperformed,thathisprayerhadsuchsuccess,butofthegraceofGodinblessinghisowninstitution. And if we apply ourselves unto the same duty, as unto thethings that we are called unto, we shall have the same success by thesamegracethathehad.Andsois itwithrespectuntothefaithoftheseworthies. Its success depended onGod's ordinance and grace; for theyweremensubjecttothelikepassionsasweare.

(2.)Thefaithwherebytheywroughtthesegreatthings,wasthesame,ofthe same nature and kind, with that which is in every true believer.Wherefore, as it was effectual in them as unto those things and dutieswhereuntotheywerecalled,itwillbesoinusalso,asuntoallthatweareormaybecalledunto.

(3.)Whereastheirfaithwasexercisedinconflictingwithandconqueringtheenemiesofthechurch,wealsoareengagedinawarfarewhereinwehave no less powerful adversaries to contend withal than they had,though of another kind. To destroy the kingdom of Satan in us, todemolishallhisstrongholds,toovercometheworldinallitsattemptsonour eternal safety, will appear one day not to be inferior unto theconquest of kingdoms, and the overthrowof armies. SeeEph. 6:10–12,etc.

(4.)Mostofthepersonsmentioneddidthemselvesfallintosuchsinsandmiscarriages, as tomanifest that they stood inneedofpardoninggraceandmercyaswellaswe;andthatthereforeourfaithmaybeeffectual,ontheaccountthereof,aswellastheirs.Gideon'smakingoftheephodoutofthespoilsoftheMidianitescannotbeexcused,andiscondemnedbytheHolyGhost,Judg.8:27.Jephthah'srashvow,and,asissupposed,morerashaccomplishmentofit,enrolshimamongsinners,chap.11.Samson'stakingawifeofthePhilistines,thenkeepingcompanywithaharlot,weresins of a high provocation; not tomention the killing of himself at thecloseofall, forwhichheseemstohavehadadivinewarranty.Andit isknownwhatgreatsinsDavidhimselffellinto.Andwemaylearnhence,—

Obs. II. That it is not the dignity of the person that gives efficacy untofaith,butitisfaiththatmakesthepersonaccepted.

Obs.III.ThatneithertheguiltofsinnorthesenseofitshouldhinderusfromactingfaithonGodinChrist,whenwearecalledthereunto.

Obs. IV. That true faith will save great sinners. For that they were allsaved who are on this catalogue of believers, the apostle expresslyaffirms,verse30.

Thatwhichwearetaughtinthewholeis,that—

Obs.V.Thereisnothingsogreatordifficult,orseeminglyinsuperable,nodiscouragement so great froma sense of our ownunworthiness by sin,noroppositionarisingagainstusfrombothoftheminconjunction,thatshould hinder us frombelieving, and the exercise of faith in all things,when we are called thereunto.—The truth is, the first call of men tobelieve, is when they are under the greatest sense of sin; and some ofthem,itmaybe,ofsinsgreatandheinous,—asitwaswiththemwhowereaccessory to the murder of Christ himself, Acts 2: and our call is, tobelieve things more great and excellent than the conquest of earthlykingdoms.

Hebrews11:33

Fromtheenumerationofthepersonsthatbelieved,theapostleproceedstodeclarethethingswhichtheywroughtbyfaith;alluntothesameend,—toencourageustomakeuseofthesamegraceinallouroccasions.Andfourinstanceshegivethinthisverse.

Ver. 33.—Οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντοδικαιοσύνην,ἐπέτυχονἐπαγγελιῶν,ἔφραξανστόματαλεόντων.

Διὰπίστεως,"throughfaith:"thesamewithπίστειallalonginthechapterabsolutely, an instrumental cause. The words are of common use, andthereisnodifferenceinthetranslationofthem.

Ver.33.—Whothroughfaithsubduedkingdoms,wroughtrighteousness,obtainedpromises,stoppedthemouthsoflions.

οἵ.Thepersonsuntowhomthesethingsareascribedareincludedinthearticleοἵ:and it refersnotonlyunto thosenamed,butuntoothersalsowhosefaithinthesethingsisrecordedintheScripture.Foradding,inthecloseofhisenumerationofnames,"andtheprophets,"heintimatesthatheintendsthemall.

Καταγωνίζομαι. 1. The first thing ascribed unto them is, that they"subduedkingdoms."Ἀγωνίζομαι,isto"fight,"to"contend,"toenterintotrial of strength and courage in the theatre or field; and thence

καταγωνίζομαι,thewordhereused, isto"prevail inbattle,"toconquer,tosubdue.

Βασιλείας. "They subdued kingdoms." This is generally and rightlyassigned unto Joshua and David. Joshua subdued all the kingdoms inCanaan;andDavidallthoseaboutit,asMoab,Ammon,Edom,Syria,andthePhilistines.

But it may be inquired, how this conquering of kingdoms should beesteemed a fruit and effect of faith; for the most of them who havesubduedkingdomsintheworld,havenotonlybeenunbelievers,butforthe most part wicked and bloody tyrants. Such have they all been bywhomthegreatmonarchiesoftheworldhavebeenraisedoutoftheruinsofotherlesserkingdoms.

Isay,therefore,thatthekingdomssubduedbyfaithwereoftwosorts:(1.)Thosewithinthe landofCanaan,whichweredestroyedbyJoshua.Andthesehadall,bytheirsinsandwickedness,forfeitedtheirlandandlivesunto divine justice, God having given the country unto the Israelites.Wherefore,intheconquestofthem,theydidonlyexecutethejudgmentsof God, and take possession of that which was their own. (2.) Such aswere about that land, whichwas the inheritance and possession of thechurch,andwereenemiesuntoitupontheaccountoftheworshipofthetrueGod.Suchwere those conqueredbyDavid.Now, itwas thewill ofGodthattheyshouldbesofarsubdued,asthatthelandmightbeaquiethabitationuntohispeople.

Wherefore"throughfaith"theysubduedthesekingdoms;inthattheydidit,(1.)OnGod'scommand.ItwasthewillandcommandofGodthattheyshouldsosubduethem.(2.)Intheaccomplishmentofhispromises; forhe had given them all those kingdoms by promise before they weresubdued.Aduerespectuntothiscommandandpromisemadewhattheydida fruitof faith. (3.)Thepersonsdestroyedby themweredevotedtodestructionfortheirownsins;thepeopledidonlyexecutetherighteousjudgmentofGoduponthem,soaswhattheydidwasforthegoodofthechurch.Soitwasonjustcauses.(4.)Thissubduingofkingdomswasanactoffaith,inthatitwastypicalofthevictoryofChristoverthekingdomof the devil and all the powers of darkness, in the redemption of the

church.HencebothJoshuaandDavidwereespecialtypesofhim.

Wemayyetfurtherobserve,thatalthoughitwasthroughfaiththattheysubdued kingdoms, yet in the doing of it theymade use of all heroicalvirtues, such as courage, valour, military skill, and the like. Never,doubtless, were there on the earthmore valiantmen than Joshua andDavidwere,norwhounderwentgreaterhardshipanddangerinwar.Forthese thingsareconsistent,yea,mutuallyhelpfuluntooneanother.Forasfaithwillexciteallgracesandvirtuesthatareuseful inanduntoanyworkthatmenarecalledunto,asthesewereuntowarandthesubduingofkingdoms;sotheyaresubservientuntofaithinwhatitiscalledunto.HenceGodtookorderinthelaw,thatthosewhowerefearfulandfaint-hearted should be discharged from engaging in this work of subduingkingdoms.

Now, although we are not called unto this work, yet we may henceconclude,thatiftherebeanykingdomsontheearththatstandinthewayof faith and the accomplishment of divine promises, faithwill yet havethe same effect, and at one time or another, by onemeans or another,subduethemall.

Εἰργάσαντο δικαιοσύνην. 2. The second thing ascribed unto theseworthies is, that through faith they "wrought righteousness."There is athreefoldexpositionofthesewords,withrespectuntoathreefoldstateoflifeandathreefoldrighteousness,namely,military,moral,andpolitical.

(1.) In the first way, to work righteousness is as much as to executejudgment, namely, the judgment ofGod on the enemies of the church.But thephrase of speechwill scarcely bear this interpretation, nor is itanywhereuseduntothispurpose.Butifthisbethemeaningoftheword,it is fullydeclared,Ps.149:6–9:"LetthehighpraisesofGodbe intheirmouth,andatwo-edgedswordintheirhand;toexecutevengeanceupontheheathen,andpunishmentsuponthepeople;tobindtheirkingswithchains, and their nobleswith fetters of iron; to execute upon them thejudgmentwritten:thishonourhaveallhissaints.PraiseyetheLORD."

(2.) In amoral sense it compriseth a respect unto all the duties of thesecond table. And so ἐργάζεσθαι δικαιοσύνην is the same with ποιεῖν

δικαιοσύνην, 1 John 3:7, to "do righteousness;" that is, "denyingungodlinessandworldly lusts, to livesoberly, righteously,andgodly, inthispresentworld,"asTit.2:12.Andthisalsoisafruitoffaith.Menmaydoactions thataregood, righteousand just in themselves,asmanydidamong the heathen; but universal righteousness, from right principles,andwith right ends, is a fruit of faith alone. But whereas this is in itsmeasurecommonuntoallbelievers,itdothnotseemtobethatwhichinapeculiarmannerisascribeduntotheseworthies.

(3.)Toworkrighteousnessinapoliticalsense, istoberighteousinruleand government, to administer justice and judgment unto all that areundertheirrule.Nowthepersonsmentionedexpresslybeingallofthemrulersor judges,andthisrighteousnessbeingofsucheminentuseuntothechurchandtotheworld,itislikelytobethatwhichishereascribeduntothem.AnaccounthereofDavidgivesinhimself,Ps.101throughout;who is therefore here intended. As is Samuel also, whose working ofrighteousnessinthiskindisrecorded,1Sam.7:15–17.

Andafruitoffaithitisforrulersandjudgesthustoworkrighteousness,consideringthemanifoldtemptationstheyhaveuntopartiality,bybribesand acceptation of persons; as also the opposition which they shall besuretomeetwithalinmanyinstancesoftheirduty.Anditisthewantoffaith that is thecauseofall the injusticeandoppression thatare in theworld.

3. It is said of them, that they "obtained promises." Sundry expositorshave takenpains to reconcile thiswithwhat is saidverse39,as though"they obtained promises," and "they received not the promise," werecontradictory.Buttheymakeadifficultythemselveswherethereisnone;which when they have done, they cannot easily solve. For ἐπέτυχονἐπαγγελιῶν, "they obtained promises," namely, the things which werepeculiarlypromiseduntothemintheiroccasions,maywellconsistwithοὐκἐκομίσαντοτήνἐπαγγελίαν,"theyreceivednotthat"great"promise"ofthecomingofChristintheflesh,namely,intheactualaccomplishmentof it. Wherefore the promises here intended, which by faith theyobtained,weresuchasweremadeparticularlyuntothemselves;—asuntoJoshua, that he should conquer Canaan; unto Gideon, that he shoulddefeattheMidianites;anduntoDavid,thatheshouldbekingofallIsrael.

Andtheyaresaidto"obtain"thesepromises,becauseofthedifficultythatwas in their accomplishment, yea, and sometimes a seemingimpossibility.HowoftenwasthefaithofJoshuatriedintheconquestofCanaan! yet at length he "obtained the promise." Gideonwas put on agreatimprobability,whenhewascommandedwiththreehundredmentoattempt and set upon an innumerable host; and yet he "obtained thepromise," in their destruction. And it is known how long and by whatvarious ways the faith of David was tried and exercised, before thepromisemadetohimwasfulfilled.

Obs.I.Thereisnothingthatcanlieinthewayoftheaccomplishmentofany of God's purposes, but it is conquerable by faith.—Or, whateverdifficulties any onemay have to conflict withal in the discharge of hisduty,ifheabideinfaith,heshallintheissueobtainthepromises;thatis,thethingspromisedwhichhedothbelieve.

4. It is ascribed unto them, that they "stopped the mouths of lions."Stopping the mouths of lions, may intend the preventing them fromdestroyinganddevouring,byanymeanswhatever.Itiswiththeirmouthsthattheydevour,andhethathindersthemfromdevouringmaywellbesaidtostoptheirmouths.InthissenseitmaybeascribeduntoSamson,who, when a young lion roared against him in an approach to devourhim,stoppedhismouthbyrendinghimtopieces,Judges14:5,6.InlikemannerDavid stopped themouth of a lion,when he slew him, 1 Sam.17:34,35.Butifthewordbetobetakeninitspropersignification,toputa bridle or stop to themouth of a lion, so as he shall neither hurt nordevour though he be kept alive and at liberty, then it is applied untoDanielonly;forsoitissaidofhimexpressly,whenhewascastintothedenoflions,thatGodhadsenthisangelandshutthelions'mouths,thattheydidnothurthim.He"stoppedthemouthsoflions,"Dan.6:22.Andhediditbyfaith;foralthoughtheministryofangelswasusedtherein,yetitwasdone"becausehebelievedinhisGod,"verse23.And,—

Obs. II. That faith that hath thus stopped the mouths of lions, canrestrain,disappoint,andstoptherageofthemostsavageoppressorsandpersecutorsofthechurch.

Hebrews11:34,35

Ἔσβεσαν δύναμιν πυρὸς, ἔφυγον στόματα μαχαίρας·, ἐνεδυναμώθησανἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλινανἀλλοτρίων·ἔλαβονγυναῖκεςἐξἀναστάσεωςτοὺςνεκροὺςαὑτῶν.

Ver. 34, 35.—Quenched the violence [the power] of fire; escaped [fledfrom]theedge[edges]ofthesword;outofweaknessweremadestrong;waxed[weremade]valiant[powerful,strong]infight;turnedtoflightthearmies of the aliens, [or, overthrew the tents or camps of the aliens.]Womenreceivedtheirdead[byaresurrection]raisedtolifeagain.

Sixmoreinstancesofthepoweroffaithareaddeduntothoseforegoing;and these taken from things of all sorts, to let us know that there isnothing of any kindwhatever, whereinwemay be concerned, but thatfaithwillbeusefulandhelpfulinit.

Ἔσβεσανδύναμινπυρός.1.Thefirstinstanceis,thatthey"quenchedtheviolenceof fire."Hedothnotsay theyquenchedthe fire,whichmaybedonebynaturalmeans;buttheytookoff,abated,restrainedthepoweroffire, as if the fire itself had been utterly quenched. This, therefore,belongs unto the three companions of Daniel, who were cast into "theburning fiery furnace," Dan. 3:23. The fire continued still, and had itsburningpowerinit,foritslewthementhatcastthemintothefurnace;butby faith they "quenched"or restrained thepowerandviolenceof ittowards themselves, so as that "not an hair of their head was singed,"verse27.

Andthefaithofthesemenwasconsiderable,inthatitdidnotconsistinanassurance that they shouldbe somiraculouslydelivered,butonly incommittingthemselvesuntotheomnipotencyandsovereigntyofGodinthedischargeoftheirduty;asitisdeclared,verses16–18.Aresolutiontoperform theirduty,whateverwas theevent, committing thedisposalofthemselves unto the sovereignty of God, with a full persuasion of hispowertodowhateverhepleased,andthathewoulddowhateverwasforhisownglory,wasthefaithwherebythey"quenchedtheviolenceoffire."And,—

Asthisfaithisimitableinus(forthoughamiracleensuedonit,yetwasitnot the faith of miracles), so it will never fail of those blessed effectswhichtenduntothegloryofGodandgoodofthechurch.

Ἔφυγονστόματαμαχαίρας.2.They"escapedtheedgeofthesword;"theedgesofit,—swordswithtwoedges.IntheGreekitis,"themouthsofthesword;" from the Hebrew, ברח יפ : and a two-edged sword they call "asword ofmouths;" as in theGreekμάχαιρα δίστομος,Heb. 4:12. "Theyescaped:"Vulg.Lat., "effugaverunt,"byanescape, for "effugerunt."Theway of their escape from death, when in danger of it by the sword, isintimated,namely,by flight from thedanger;whereinGodwaspresentwith them for their deliverance and preservation. So was it frequentlywithDavidwhenhefledfromtheswordofSaul,whichwasathisthroatseveraltimes,andheescapedbyflight;whereinGodwaswithhim.SodidElijah,whenhewasthreatenedtobeslainbyJezebel,1Kings19:3.

Now, this should seem rather to be the effect of fear than of faith;however,ithadgoodsuccess.But,—

Obs. I. It is thewisdomanddutyof faith to apply itself unto all lawfulways andmeans of deliverance fromdanger.—Not to usemeans,whenGodaffordsthemuntous,isnottotrustinhim,buttotempthim.Fearwillbeinallcasesofdanger,andyetfaithmayhavetheprincipalconductofthesoul.Andavictoryissometimesobtainedbyflight.

Ἐνεδυναμώθησανἀπὸἀσθενείας.3.Someofthem"outofweaknessweremade strong."Ἀσθενεόα is anykindofweaknessor infirmity,moral orcorporeal. In each of these senses it is used in the Scripture;—to bewithoutortowantstrengthinanykind.Frequentlyitisappliedtobodilydistempers, Luke 13:11, 12; John 5:5, 11:4; Acts 28:9. And so it is hereused. For the conjecture of Chrysostom and others of the Greekscholiasts, that respect is had herein unto the Jews in the Babylonishcaptivity, who were weakened therein, and afterwards restored untostrength and power, hath no probability in it. They are the words inIsaiah that the apostle doth almost express: "The writing of HezekiahkingofJudah,whenhehadbeensick,andwasrecoveredofhissickness,"chap.38:9.Forthiswasthroughfaith,asisevidentinthestory,andwasinpartmiraculous.

Obs. II.Weought to exercise faithabout temporalmercies; as theyareofttimes received by it, and given in on the account of it.—In themiraculous cure of many diseases by our Saviour himself, there was aconcurrenceofthefaithofthemthatwerehealed:"Thyfaithhathmadetheewhole."

Ἐγενήθησαν ἰσχυροὶἐνπολέμῳ.4.Someofthemthroughfaith"waxed,"weremade"valiant," strong"in fight,"orbattle.As thismaybeapplieduntomanyofthem,asJoshua,Barak,Gideon,Jephthah,soDavidaffirmsofhimself, that "God taughthishands towar, soas thatabowof steelwasbrokenbyhisarms;"and, that"hedidgirdhimwithstrengthuntobattle,"Ps.18:34,39;—thesamethingwhichishereaffirmed.

Παρεμβολὰς ἔκλιναν ἀλλοτρίων. 5. Of the same kind is that whichfolloweth: they "turned to flight the armies of the aliens." Erasmusrenders thesewords, "incursionesaverterunt exterorum,"—they "turnedaway the incursions of the aliens;"mistaking both thewords, asmanyhave observed. Παρεμβολαί are the "camps," the fortified tents of anarmy:butthewordisusedforanarmyitself;asGen.32:7;1Sam.4:16;—a host encamped, like that of theMidianites when Gideon went downunto it, Judg. 7:10. And his overthrow of that host is here principallyintended; for so itwas signified in the dream, that the tents should besmittenandoverturned,verse13.Butbecausetheapostleuseththewordinthepluralnumber,itcomprisethotherenterprisesofthelikenature,asthatofBarak,andofJonathanagainstthePhilistines,withthevictoriesofAsa and Jehoshaphat; in allwhich therewas an eminent exercise offaith,asthestoriesofthemdeclare.Andthese"aliens"werethosewhomtheScripturecalls םירז ;thatis,notonly"foreigners,"but"strangers"fromand "enemies"unto the churchofGod.Andwhere thisdefence againstforeigninvasionsisneglected,therecanbenoassuredgroundofsecurityordeliverance,whateverthesuccessmaybe.

Ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοῦς νεκροῦς αὑτῶν. 6. It is added,"Womenreceivedtheirdeadraisedtolifeagain."ThesewomenwerethewidowofZarephath,whosesonElijahraisedfromdeath,1Kings17:22–24;andtheShunammite,whosesonwasraisedbyElisha,2Kings4:36.Anditissaidofthem,thattheyreceivedtheirchildrenfromthedead;forinbothplacestheprophets,havingraisedthemfromthedead,gavethem

intotheirmothers'arms;whoreceivedthemwith joyandthankfulness.Theirfaithisnotexpressed;butrespectisratherhaduntothefaithoftheprophets,whoobtained thismiraculousoperationby faith.However,atleast one of them, namely, the Shunammite, seems to have exercisedmuchfaithinthewholematter.Anditissaid,"theyreceivedtheirdead,"their childrenwhich had been dead, ἐξἀναστάσεως, "out of," or "by aresurrection."

Theseteninstancesdidtheapostlechooseouttogiveofthegreatthingsthat had been done through faith, to assure theHebrews, and us withthem,thatthereisnothingtoohardordifficultforfaithtoeffect,whenitissetonworkandappliedaccordingtothemindofGod.

Hebrews11:35–37

Heproceedsinthenextplaceuntoinstancesquiteofanothernature,andwhichweremoreimmediatelysuiteduntotheconditionoftheHebrews.Forhearingofthesegreatandgloriousthings,theymightbeapttothinkthattheywerenotsoimmediatelyconcernedinthem;fortheirconditionwas poor, persecuted, exposed to all evils, and death itself, for theprofession of the gospel. Their interest, therefore,was to inquire,whathelp,whatrelieffromfaith,theymightexpectinthatcondition.Whatwillfaith do where men are to be oppressed, persecuted, and slain?Wherefore the apostle, applying himself directly unto their condition,with what they suffered and further feared on the account of theirprofessionofthegospel,producethamultitudeofexamples,assomanytestimonies unto the power of faith in safeguarding and preserving thesoulsofbelievers,underthegreatestsufferingsthathumannaturecanbeexposedunto.Andsundrythingslieplaininthisdiscourseoftheapostle:—

1. That he would not hide from these believers what they might meetwithalandundergo inand for theirprofession.He lets themknowthatmany of themwhowent before them in the same cause, underwent allmannerofmiserieson theaccount thereof.Thereforeoughtnot they tothinkit"astrangething"iftheyalsoshouldbecalleduntotheliketrialsand sufferings. Our Lord Jesus Christ dealt openly and plainly in this

matter;hehidnothingofwhatwaslikelytobefallthemwhomhecalledtobehisdisciples,butprofesseddirectlythathewouldadmitofthemonnoother terms tobehisdisciples,but that theydenied themselvesandtook up the cross, or engaged to undergo all sorts of sufferings for hissakeandthegospel's.Hedeceivethnonewithfairpromisesofthingsinthisworld;noroughtwe tobe surprised,noroughtwe to complain, ofanythingthatmaybefallusinourfollowinghim;no,notofa"fierytrial,"1Pet.4:12,5:9.So theapostlehere,havinggiven instancesof thegreatandgloriousthingsthathavebeendoneeveninthisworldbyfaith,thatthoseHebrewsmightnotexpectthattheyshouldalsobecalledtoenjoythelikesuccessesandvictories,becausetheyhadthesamespiritoffaithwith them who did so, he minds them of those who were called toexercisetheirfaithinthegreatestmiseriesthatcouldbeundergone.

2.Thatall theevilshereenumerateddidbefall thepersonsintendedontheaccountoftheirfaith,andtheprofessionthereof.Hedothnotpresentthemwithacompanyofmiserable,distressedcreatures,thatfellintothatstate through theirowndefault,ormerelyon theaccountofacommonprovidencedisposingtheirlotinthisworldintosuchastateofmisery,asitiswithmany;butallthethingsmentionedtheyunderwentmerelyandsolely on the account of their faith in God, and the profession of truereligion: so as that their case differed in nothing from that which theymightbecalledunto.Andfromboththesewemaylearn,—

Obs.I.ThatitbelongsuntothesovereignpleasureofGod,todisposeofthe outward state and condition of the church as unto its seasons ofprosperityandpersecution.Asalso,—

Obs. II.That thosewhose lot falleth in the timesof greatestdistressorsufferingsarenolessacceptedwithhimthanthosewhoenjoythehighestterrenefelicityandsuccess.

3. There is asmuch glory, unto a spiritual eye, in the catalogue of theeffectsoffaiththatfollows,asinthatwhichwentbefore.Thechurchisnoless beautiful and glorious when encompassed and seeminglyoverwhelmed with all the evils and dreadful miseries here recounted,thanwhenitisinthegreatestpeaceandprosperity.Tolook,indeed,onlyontheoutsideofthem,givesaterrible,undesirableprospect.Buttosee

faithandlovetoGodworkingeffectuallyunderthemall,toseecomfortsretained, yea consolations toabound,holinesspromoted,Godglorified,the world condemned, the souls of men profited, and at lengthtriumphantoverall;—thisisbeautifulandglorious.

4.That todo thegreatest things,andtosuffer thehardest, isallone tofaith.Itisequallyreadyforboth,asGodshallcall;andequallyeffectualinboth.Thesethings,untotheflesh,differnexttoheavenandhell:theyarebothaliketofaith,whendutycalls.

5.Thattheevilshereenumeratedareofsuchvarioussortsandkinds,astocompriseeverythingthatmaybefallbelieversontheaccountoftheirprofession:—temptation, scorn, mockings, scourgings, bonds,imprisonments,troublesofpoverty,fears,anddangers;andthoseoflongcontinuance,withdeathitselfbyallsortsoftorturesandextremities.Itisimpossiblethatanybelievercanbecalledtosufferanything,inanykindwhatever, for the profession of the gospel, but that he may find aninstance of it in the sufferings of these martyrs. And it is anencouragementinthegreatestdistresses,torememberthatothersinthesamecausehaveundergonethem,andbeencarriedvictoriouslythroughthem.ThereisgoodusetobemadeoftherecordsofthesufferingsoftheprimitiveChristiansundertheirpaganoppressors,andofbelieversoflateagesunderthepowerofantichrist.

6. Itmay be observed, that as the apostle obliged not himself unto theorderoftimeinnamingtheforegoingwitnesses,sohereheusethhisownliberty in representing these sufferings of the church, without respectuntoanymethodofcoherencebetweenthethingsthemselves,ororderoftimeas to the seasonswherein they fell out.Hence, in themidstofhisaccount of the various sorts of death which they underwent, heinterposeththattheywere"tempted:"verse37,"Theywerestoned,theyweresawnasunder,weretempted,wereslainwiththesword."Thishathgiven occasion to many to question whether the word "tempted" doindeedbelonguntothetext,orwhetheritisnotamistakeinthecopies,for aword of almost an alike sound, but quite of another signification,namely,theywere"burned;—butwithoutcause;foritisevidentthattheapostle obligeth himself unto no such order as that things of the samenatureshouldbeplacedtogether,withoutthe interpositionofanything

else. Andwe shall see therewas occasion to interpose that expression,"Theyweretempted,"intheplacewhereitisputbytheapostle.

7.Itmayalsobeobserved,thattheapostletakesmostoftheseinstances,ifnotallof them, fromthe timeof thepersecutionof thechurchunderAntiochus, thekingofSyria, inthedaysof theMaccabees.Andwemayconsider,concerningthisseason,(1.)ThatitwasaftertheclosingofthecanonoftheScripture,orputtingofthelasthanduntowritingsbydivineinspiration under the old testament. Wherefore, though the apostlerepresentedthesethingsfromthenotorietyoffact,thenfreshinmemory,and, itmay be, from some books thenwritten of those things, like thebooksoftheMaccabees,yetremaining;yetastheyaredeliveredoutuntothechurchbyhim, theyproceeded fromdivine inspiration. (2.)That inthose days wherein these things fell out there was no extraordinaryprophet in thechurch.Prophecy,as theJewsconfess, ceasedunder thesecondtemple.Andthismakes itevident that theruleof theword,andtheordinaryministryofthechurch,aresufficienttomaintainbelieversintheirdutyagainstalloppositionswhatever.(3.)Thatthislastpersecutionof thechurchunder theold testament,byAntiochus,was typicalof thelast persecution of the Christian church under Antichrist, as is evidentunto all that compare the prophecy of Daniel, chap. 8:9–14, 23–25,11:36–39,with that of theRevelation in sundry places.And indeed theMartyrologiesofthosewhohavesufferedundertheRomanAntichristareabetterexpositionofthiscontextthananythatcanbegiveninwords.

Ver.35.—Ἄλλοιδέἐτυμπανίσθησαν,οὐπροσδεξάμενοιτήνἀπολύτρωσινἵνακρείττονοςἀναστάσεωςτύχωσιν.

Ἐτυμπαυίσθησαν.Syr., ותימ אדנשב , "theydiedwith torments."Vulg.Lat.,"districti sunt;" Rhem., "were racked," stretched out;—respecting thatkindoftorturewhereintheywerestretchedonawheel,asaskinisonthehead of a drum. So Beza and Erasmus. We use a more general word,"weretortured."

Οὐ προσδεξάμενοι τήν ἀπολύτρωσιν. Syr., ויצפתמל ויכס אלו . Trem.,"neque intenti expectarunt ut liberentur." Others render it by "nonsperaverunt.""Theylookednotearnestlyafterdeliverance,""theyhopednot for it;" that is, they regarded it not. Vulg., "non suscipientes

redemptionem." "Not accepting redemption;" that is, deliverance;"liberationem."

Ἳνα κρείττονος ἀναστάσεως τύχωσιν. Syr., אוהה אתיתימ אתמיקדןוהל , "that there might be to them a more excellent

resurrection." Vulg., "ut meliorem invenirent resurrectionem." Rhem.,"thattheymightfindabetterresurrection.""Invenio"isofttimesusedfor"to attain," or "obtain." Others, "ut consequerentur," "nanciscerentur,""thattheymightobtain."

Ver. 35.—Others were tortured, not accepting deliverance; that theymightobtainabetterresurrection.

Theapostlepassethuntothesecondsortoftheminwhomfaithexertedits power and efficacy in their sufferings. Thesehe saithwere "others;"persons of another sort, that were called unto other duties than thosebeforementioned.Andthisdistinctionisfurthersignifiedbytheparticleδέ,"but;"—'otherstherewere.'

Three things he mentions of them in this first instance: 1. What theysuffered.2.Howtheyactedfaithintheirsufferings.3.Onwhatgroundstheydidit.

1.Forthefirst,heaffirmsthattheywere"tortured."Thewordhereused,ἐτυμπανίσθησαν,hathbeenbycriticsandotherssocoursedthroughallsortsofauthors,thatthereneedsnofurthersearchafterit.Thesubstanceof theirdiscoveries is, that τύμπανον, "tympanum,"whence theword isframed,dothsignifyeitheranenginewhereon thosewhowere torturedwerestretchedout,asaskin isstretchedon theheadofadrum;or theinstrumentswhichwereusedinthestrikingandbeatingthemwhowerefastenedunto thatengine, like thosewhohave theirbonesbrokenonawheel.Sosomerenderthewordby"fustibusmultati,contusi,caesi."Butwhereas theword is frequentlyused to signify "takingaway the livesofmenbyanykindoftortureortormentingpain,"theprecisenotationofitfrom its original is not here much to be regarded. We have thereforerendered it, and that properly in general, "were tortured;" that is, untodeath.

Thereisnodoubtbuttheapostlehathrespecthereinuntothestorythatisrecorded inthesixthandseventhchaptersof theSecondBookof theMaccabees.Forthewordsareasummaryofthethingsandsayingsthereascribed unto Eleazar, who was beaten to death, when he had beenpersuaded and allured to accept deliverance by transgressing the law.And the like respectmay be had unto themother and her seven sons,whosestoryandtormentsaretherealsorecorded.

Andthisistheheightofwhattheoldmurderercouldriseandattainunto.Hebeganwithasuddendeath,byviolenceandblood.Butwhenhehadgot advantages, he was not contented therewith. He would have theservantsofthelivingGodtodiebyallsortsoftortures.Thiswashishell,ahellofhismaking.ButhecouldneverputthedispleasureofGodintoit,normake it of any continuance.Divinewrath, and perpetuity under it,arehisownportion.Butthatwhichismostmarvelloushereinis,thatheshould get amongst men such as should execute his infernal rage andmalice.Therewasneveranygreaterinstanceofthedegeneracyofhumannatureuntotheimageandlikenessofthedevilthanthis,thatsomanyofthemhavebeenfound,andthatinhighplacesofpower,emperors,kings,judges,andpriests,whowerenot satisfied to takeaway the livesof thetrueworshippersofGodbythesword,orbysuchotherwaysastheyslewthe worst of malefactors, but invented all kinds of hellish tortureswherebytodestroythem.ForalthoughthecraftsofSatanwereopenandevidentherein,whodesignedbythesewaystogettimeandadvantageforhistemptationstodrawthemofffromtheprofessionofthefaith,whichhecouldnothavehadinaspeedyexecution,yetisitastonishablethatthenatureofmanshouldbecapableofsomuchvillanyandinhumanity.

ButthisalsohathGodseengoodtopermit,inthatpatiencewherebyheendureswithmuchlong-suffering"thevesselsofwrath,thatarefittedfordestruction."Andhedothitformanyblessedendsofhisowngloryandtheeternalsalvationofhischurch,notheretobeinsistedon.

"Theyweretortured."Thisistheutmostthatthedevilandtheworldcanreachunto,allthehellhehathtothreatenhisenemieswithal.Butwhenhe hath done his utmost it falls only on the body,—it cannot reach thesoul;itisbutofashortcontinuance,andgivesassuranceofanentranceinto a blessed eternity. It can shut out no divine consolation from the

minds of them that suffer; a little "precious faith" will carry believersvictoriouslythroughtheworstofall.

Theworkoffaithwithrespectuntothesetortures,whicharetheutmosttrialsof it,maybe reducedunto theseheads: (1.)A steadyviewof thatpromisedeternal glorywhich theyareonanentrance into,2Cor.4:17,18.(2.)Aduecomparingofpresentsufferingswiththeeternalmiseriesofthedamnedinhell,Matt.10:28.(3.)AfirmpersuasionthatthesethingsshallmakenoseparationbetweenGodandthem,Rom.8:35–39.(4.)Aderivationofpresenthelp,strength,andconsolationfromGod,bymixingitself with his promises. (5.) By a due consideration of the presence ofChristwithus,andhisconcernmentinoursufferings.Andsundryotherwaysthereareofthelikenaturewherebyfaithactsitself,andisvictoriousundertortures;thatnoneofusmaytrembleatthethoughtofSmithfieldflames.

Οὐ προσδεξάμενοι ἀπολύτρωσιν. 2. The way whereby those who weretortured did evidence their faith, was, that they "accepted nodeliverance;"thatis,freedomfromtheirtortures,whichwasofferedthemincase theywould forego theirprofession.This isexpresslyaffirmedofEleazar and the seven brethren. Yea, they were not only offered to befreedfromtorturesanddeath,buttohavegreatrewardsandpromotions:whichtheygenerouslyrefused.Anditwasnotthusonlywiththem,butithathbeensoalwayswithallthathavebeentorturedforreligion.Fortheprincipaldesignofthedevilinbringingthemuntotortures,isnottoslaytheirbodiesthereby;thoughthatheaimsatinthenextplace,incasehisfirstdesignfail,whichistodestroytheirsouls.Andthereforewefindinall ages, especially in the primitive times ofChristianity, thatwhen thecruelpersecutorsbroughtanyuntotortures,aftertheybeganwiththemtheystillgavethemaspaceandrespite,whereintheydealtwiththembyfair means and entreaties, as well as threatening further torments, torenouncetheirprofession.Andwithsometheyprevailed;butthosewhoweresteadfastinthefaithrefusedtoacceptofdeliveranceonsuchterms.ThestoryofBlandina,avirginandaservant, in theexcellentEpistleoftheChurchesofVienneandLyons,abouttheirpersecution,isworththeperusalofallgoodChristians.

Now,thatwhichthosepersonsintendedsufferedthesetorturesfor,and

fromwhichtheywouldnotacceptofdeliverance,wasonlybecausetheywould not eat swine's flesh. And unto Eleazar it was offered, that heshould"bringfleshofhisownproviding"untotheplacewherehewastoeat,andonlymakeanappearancethathehadeatenswine'sflesh;whichhe refused, 2Mac. 6:21. It may be this would by some be esteemed asmallmatter,andsuchasbytherefusalwhereofwisemenoughtnottohave undergone martyrdom by tortures. But the things which arecommandedorforbiddenofGodarenottobeesteemedbythematterofthem, orwhat they are in themselves, but by the authority of him thatcommandsorforbidsthem.Andthisisthesameintheleastaswellasinthegreatest things inreligion.TheauthorityofGodmaybedespised insmallthingsaswellasingreat.AndthereforeGoddothordinarilychooseoutarbitraryinstitutionstobethetrialandtouchstoneofthefaithofthechurch. So the martyrs here in England died on the account of thesacramentoftheLord'ssupper.Andifwebeginatanytimetosuppose,that, to saveour lives,wemaycomplywithsome lesser things (suchasbowinginthehouseofRimmon)thatGodhathforbidden,bothfaithandprofessionarelost.Weknownotwhatcommand,whatordinance,whatinstitution, what prohibition, God will single out to be the means andsubjectofourtrialasuntosufferings.Ifwearenotequallyreadytosufferforeveryone,weshallsufferfornoneatall.SeeJames2:10.

Ἳνα κρείττονος ἀναστάσεως τύχωσιν. 3. The ground of theirsteadfastnessintheirprofessionandundertheirtortures,was,"Thattheymight obtain a better resurrection." So one of the brethren in theMaccabees,chap.7:9,affirmedexpresslythatheenduredthosetorments,anddeath itself, in thathebelieved thatGodwouldraisehimupat thelastday.This,astheSyriachathit,theywere"intentupon."

Andthis theapostlecalls "abetterresurrection,"notonly inoppositionunto the deliverancewhich they refused, a resurrection thatwas betterthan that deliverance, but because he intends that better resurrectionwhichisto life,seeingallshallriseagain,butsometo life,andsometoeverlastingtorments.

Now,thisfaithoftheresurrectionofthedeadisthetopstoneofthewholestructure, system, and building in religion; that which states eternalrewards and punishments, and gives life unto our obedience and

suffering.Forwithout it, as the apostle testifies, "we are of allmen themostmiserable."This,therefore,isthatwhichtheirmindswerefixedonunder all their tortures, and wherewith they supported themselves,namely, that after all this they should have a blessed resurrection. SeePhil.3:10,11.

Schlichtingius on this place acknowledged, that believers under the oldtestamenthadhopesof ablessed resurrection,butnotby virtueof anypromiseofGod,onlytheygathereditupoutofsomeconsiderationsofhisgoodness, and of his being a rewarder of them that seek him;—a vain,foolishopinion,strikingattheveryfoundationofallreligion, layingtheground of faith in the conjectures ofmen, and not on the veracity andfaithfulnessofGod.But,—

Obs. Sufferings will stir us up unto the exercise of faith on the mostdifficultobjectsofit,andbringinthecomfortsofthemintooursouls.—Faithoftheresurrectionhathbeenalwaysmosteminentinprisonsandundertortures.

Ver. 36.—In the next placewe have the example of themwho sufferedalso,butnotbytortures,noruntodeath,yetinsuchwaysaswereagreattrialoftheirfaith.

Ver. 36.—Ἓτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲδεσμῶνκαὶφυλακῆς.

TheSyriacmakesheretwodistinctsorts,repeating אנרחא ,"alii,""others,"afterπεῖραν ἔλαβον: as in thenext verse it repeats the sameword fourtimes,whichisnotonceintheoriginal.Πεῖρανἔλαβονitrendersby ולע ,"theyexposedthemselvestomockingandstripes."

Ver.36.—Othershadtrialof[hadexperienceof,orweretriedby,][cruel]mockingsandscourgings,yea,moreoverofbondsandimprisonment.

Ἕτεροι.Δέ.1.Thosespokenofaresaidtobeἔτεροι,notmerelyἄλλοι;notonly "others," but "of another sort," namely, such as suffered throughfaith,butnotby tortures,noruntodeath.And theexceptiveparticleδέintimatestheintroductionofanotherkindofsufferings.

2.Itisofnousetofixtheparticularsmentioneduntocertaindeterminatepersons, as Jeremiah or others; for seeing the apostle hath left thatundetermined,somaywedoalso.Certainit is, thattherewereinthosedaysbelieverswho, through faith, patiently and victoriously underwentthesethings.

There are four things mentioned distinctly under this head: 1."Mockings." 2. "Scourgings." 3. "Bonds." 4. The "prison," or"imprisonment."Andtheycontainalltheoutwardwaysofthesufferingsofthechurch,whenGodrestrainstherageoftheworld,soasthatitshallnotrisetobloodanddeath.

So it often falls out. It is theutterdestructionof the church thatSatanandtheworlddoalwaysaimat;butofttimes therearesuchboundssetuntotheirrage,bythedivisionoftheirowncounsels,bytheirsupposedinterests,bythemoregentleinclinationsofsomeGamalielsamongthem,or for want of a pretence to execute the utmost of bloody cruelty, thattheytakeupinmockings,stripes,imprisonments,spoilingofgoods,andthelike.

Πεῖρανἔλαζον.Ofthesethingsit issaidthey"hadtrial.""Expertisunt,"they had experience of them, they really underwent them; and so, byconsequent,theirfaithwastriedwiththem.

Ἐμταγμῶν. And the first thing mentioned is, as we render it, "cruelmockings."Ἐμταίζομαιisthewordconstantlyusedforthemockingsthatwere cast on our Lord JesusChrist himself,Matt. 20:19, 27:29, 31, 41;Mark10:34,15:31;Luke14:29,18:32,22:63,23:11,36.Neitheristheverbineithervoice,activeorpassive,usedintheNewTestament,butonlyasapplied to Christ. And it is joinedwith μαστιγόω, to "scourge," as it isherewith"stripes."Ἐμπαιγμός,nowhereusedbuthere,is"ludibrium,"a"mocking with reproach and contumely or scorn." Hence we haverenderedit"cruelmockings."TheyreproachedthemwiththeirGod,withtheir religion, with folly, with feigned crimes. Such mockings arerecorded in all the stories of the persecutions and sufferings of thechurch.Theworldisnevermorewitty,nordothmorepleaseitself,thanwhen it can invent reproachful names, terms, and crimes, to cast uponsufferingbelievers.Andwhereasthewordisderivedfromπαίζω,(asthat

is from παῖς,) "to play and mock childishly," it may respect thecalumnious reproaches thatofttimes in the streetsare caston sufferingprofessors,bytherude,foolishmultitude,likethechildrenthatranafterElisha,mockingandscoffingathim.

Andthisisreckonedamongseveresufferings,therebeingnothingmoreharsh to ingenuousminds,norany thingalmostwhich theyhadnotaswillinglyundergo.Noristhereanythingthattheiradversariesinflictonthem with more self-pleasing and exultation of mind. Mockings arepersecutors' triumphs. But these also faith will conflict withal andconquer: it hath done so in all ages.And it is a fruit of faithwhichweoughttoaimat,namely,tokeepourspiritscomposed,untoacontemptofshameunderthemostsevereandscornfulmockings.

Μαστίγων. Unto these sometimes "stripes" are added;—a servilepunishment,usedtowardsvagabondsandthevilestofmen.

Ofthelasttwowaysoftrial,namely,"bondsandimprisonment,"wehavehadso fullanexposition inthedayswhereinwe live, that theyneednofurtherexplication.And,—

Obs. Theremay be sufferings sufficient for the trial of the faith of thechurch, when the world is restrained from blood and death.—But howlongatpresentitwillbeso,Godonlyknows.

Ver. 37.—Ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐνφόνῳ μαχαίραςἀπέθανον· περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν· ὑστερούμενοι,θλιβόμενοι,κακουχούμενοι.

Ἐπρίσθησαν, "dissecti," "secti sunt," "they were cut asunder;" "serratisunt," "they were sawn asunder,"—cut asunder with a saw; which isusuallyreferredtoIsaiah,butwithoutanygroundfromtheScripture:apunishmentandtormentusedintheeast,2Sam.12:31;Amos1:3.

Ἐπειράσθησαν.ThiswordisomittedbytheSyriac;nordothChrysostomtake anynotice of it. TheVulg. Lat. retains it; and it is in all approvedGreek copies. But because it contains a sense which seems not to besuited unto the place it holds in the text, critics have made bold to

multiply conjecturesabout it. Some say it is thewordbeforegoing, firstwritten a second time upon amistake, and afterwards changed, by theadditionofa letteror two, togive itadistinctsignification;somesay itshould be ἐπυράθησαν, and others ἐπυρώθησαν,—"they were burnedwiththefire;"andeveryonedothwellconfutetheconjecturesofothers.Weshallretainthewordinitsproperplaceandsignification.

Ἐνφόνῳ.Syr., אמופב ,"inthemouth"or"edgeofthesword."Vulg.Lat.,"inoccisione gladii," "caede gladii occubuerunt;" "they fell" or "died byslaughterofthesword."

Περιῆλθον. Vulg., "circuiverunt," "they went about." Syr., "theywandered."Beza,"oberraverunt."

Ἐνμηλωταῖς.TheSyriac interposeth ןישיבל , "induti," "amicti," "clothed;"which is necessary unto the sense. Vulg. Lat., "inmelotis." All supposethat translator understood not the sense of the Greek word, and soretained it. And Erasmus makes himself very merry in reflecting onThomas,whogives somewild interpretationsof it.Μῆλον is "a sheep.""Insheep-skins."

Ἐναἰγείοιςδέρμασιν.TheSyriactransposeththisword,andprefixethitunto theother, "in theskinsof sheepandgoats;"withoutnecessity, forμηλωτήis"asheep-skin."

Ὑστερούμενοι.Vulg.,"egentes;"Syr., ןיקינסו ;"wanting,""poor;"properly,"destitute,""deprivedofall."

Θλιζόμενοι.Vulg.,Lat.,"angustati,""straitened."Syr., ןיצילא ,"oppressed.""Pressi,""afflicti;""pressed,""afflicted."

Κακουχούμενοι. Vulg. Lat., "afflicti." Syr., ןיפרטמ , "conquassati,""conturbati;" "shaken," "troubled." "Malè habiti," "malè vexati.""Tormented,"saywe,asIsupposenotproperly."Evilly-entreated,"vexedwithevils.

Ver.37.—Theywerestoned,theyweresawnasunder,weretempted,wereslain with the sword, [died by slaughter of the sword:] they wandered

aboutinsheepskinsandgoat-skins,beingdestitute,afflicted,tormented,[evilly-entreated.]

Two sorts of persons and two sorts of sufferings are here representeduntous:1.Suchasfellundertheutmostrageof theworld,sufferingbydeathitself.2.Suchas,toescapedeath,didexposethemselvestoallsortsofmiseriestobeundergoneinthislife.

The same faith works equally, in them that die by violence, and themwho,toescapedeath,exposethemselvestoothermiseries,providedthatthecalluntotheoneortheotherbeofGod.

1. Those of the first sortwere killed threeways, or died three kinds ofdeath;thatis,someofthemoneway,andsomeofthemanother,astheSyriac translationdistinguisheththem,byprefixing"some,"or"others,"to each sort: "Somewere stoned, somewere sawn asunder, somewereslainwiththesword."Amongsttheseoutwardsufferingsofthebody,theapostle interposeth the inward sufferings of their minds,—"They weretempted;"orwhetherthisdenotethapeculiarkindofsuffering,weshallafterwardsconsider.

Ἐλιθάσθησαν. (1.) The first way of their suffering death, was that theywere "stoned." This kind of death was peculiar unto the people of theJews.And therefore it isnotamissapplieduntoNaboth, 1Kings21:13;and Zechariah, 2 Chron. 24:20, 21. This punishmentwas appointed bylaw forblasphemers, idolaters, falseprophets,and the likeprofanersofthe true religion only. But when the persecuting world grew unto theheightofimpiety,itwasapplieduntothosethatwerethetrueprofessorsofit.SowasthebloodofthefirstChristianmartyrshedunderpretenceofthatlaw,Acts7:59.Andindeedthedevilisnevermoreadevil,normoreoutrageous, than when he gets a pretence of God's weapons into hishands.Suchhathbeenthenameof"thechurch,"andthelike.

Ἐπρίσθησαν. (2.) They were "sawn asunder." Some were so, althoughtheir names and the particular fact are not recorded. A savage kind oftorture, evidencing the malice of the devil, with the brutish rage andmadnessofpersecutors.

Ἐπειράσθησαν.(3.)Itisadded,theywere"tempted."Thisseemstobeatrialofanotherkindthanthosewherewithitisjoined;foritismentionedamong various sorts of violent deaths. But we are not to question theorderormethodoftheapostle'swords.Theexpressionmaydenoteeithera distinct kind of suffering, or what befell them under their othersufferings,withwhich it is joined. In the firstway, it letsusknowhowgreatatrialthereisintemptationsinasufferingseason,andwhatvigourof faith is required to conflict with them. They are the fiery dartswithwhich Satan in such a season fights against the souls of believers; andwhereby ofttimes he more prevails than by outward and bodily pains.Andwhenaseasonofpersecutionapproacheth,thereisnothingweoughttobemorepreparedforandarmedagainst.Orthewordmaydenotethetemptations wherewith they were tempted by their persecutors undertheir sufferings, and the threatenings of death unto them. For, as wedeclaredbefore,inallsuchseasonsthecraftandmaliceofthedevilandhis instruments, ignorant of the hidden power of faith, endeavoured towork upon human frailty, by persuading them to spare themselves,requiringbutlittleofthemfortheirdeliverance,withpromiseofrewardsif they would forego their profession. And that this proceeds from thesubtiltyofSatan,ourLordJesusChristdeclares,inthatwhenhisapostlePeterwouldhavedissuadedhimfromsuffering,heletshimknowthatitwasnot fromhimself,but fromthesuggestionof thedevil,Matt.16:22,23.Thistemptation,therefore,wastheenginewherebyhewroughtinallthose sufferings,—that which gave them all their power and efficacytowardshisprincipalend,whichwas thedestructionof their souls.Forhewill willingly spare the lives ofmany, to ruin the soul of one.Well,therefore,mightthisbereckonedamongtheirtrials,andintheconquestwhereoftheirfaithwaseminent.Andthereforeit isanespecialpromiseofourLordChrist,thatwhenpersecutioncometh,hewillkeephisfromthehourandpowerof temptation,Rev.3:10.Thisword, therefore,maykeepitsstationinthisplaceagainstallobjections.

Ἐν φόνῳ μαχαίρας ἀπέθανον. (4.) The third instance of the wayswherebytheysuffereddeath,is,thattheywere"slainwiththesword,"or"diedbytheslaughterofthesword."Theswordintended,iseitherthatofinjustice and oppression in formof law, or of violence andmere force.Sometimestheyproceededagainstthoseholymartyrsinformoflaw,and

condemned themuntodecollation,or the cuttingoff theirheadsby thesword;awayofpunishmentinuseamongtheGrecians,andtheRomansafterwards. And if this be intended, it refers probably unto the days ofAntiochus,whereinmanyweresodestroyed.Oritmayintendtheswordofviolence,whenpersecutorsintheirragehavepursued,fallenupon,anddestroyedmultitudesbythesword,fortheirprofession.SoJezebelslewtheprophetsoftheLordwiththesword,1Kings19:10.Andinalltimesofthegeneralprevalencyofpersecution,multitudeshavebeensodestroyed.And the same course hath been continued under the new testament.Manyhavebeen"beheadedforthetestimonyofJesus,"Rev.20:4;ashisforerunnerJohntheBaptistwas,Luke9:9.Andinnumerablemultitudeshavebeenslainbothunderthepaganandantichristiantyrannywiththesword.

So have all sorts of death been consecrated to the glory of God in thesufferingsofthechurch.Christhimself,God'sgreatmartyr,theamenandfaithful witness, was crucified; John the Baptist, his forerunner, wasbeheaded; Stephen, his first witness by death, was stoned. Nero firstinventedtormentsinthecaseofreligion,whichafterwardsthedevilandtheworldplacedtheirgreatesthopesofprevalencyin.But,—

Obs.I.Noinstrumentsofcruelty,noinventionsofthedevilortheworld,no terriblepreparationsofdeath, that is,noendeavoursof thegatesofhell,shalleverprevailagainstthefaithofGod'select.

2.Thelatterpartoftheversegivesusanaccountofothers,who,thoughtheyescapedtherageoftheiradversaries,asuntodeathinallthewaysofit, yet gave their testimony unto the truth, and through faith bare thatshare in suffering which God called them unto. And two things theapostledeclaresconcerningthem:(1.)Whattheydid;and,(2.)Whatwastheirinwardandoutwardestateintheirsodoing.

(1.)Asuntowhattheydid,"theywanderedaboutinsheep-skinsandgoat-skins."

Περιῆλθον. [1.]They "wanderedabout."Theywentabout fromplace toplace.To "wander," aswehave rendered theword, is to go about fromplacetoplacewithoutanyfixedresidence,ordesignofanycertain,quiet

habitation.Sowasitwiththem.Theyweredrivenfromtheirownhousesbylaworviolence.Cities,boroughs,corporations,weremadeunsafeforthem,yea,andsometimesvillagesalso,ononepretenceoranother.Thiscast them on this course of life, to wander up and down, sometimesfleeingfromonecityuntoanother,sometimesforcedtoforsakethemall,and betake themselves unto thewilderness, as the apostle immediatelydeclares.However,theyhadnotanyfixed,quiethabitationoftheirown.Thebestinterpretationofthiswordandplaceisgivenusbytheapostleintheinstanceofhimself,1Cor.4:11:Ἀστατοῦμεν,—'We"wander;"wehaveno abiding place, butmove up and down, asmen altogether uncertainwheretofix.'Andindeedtherepresentationhemakesofthestateoftheapostles in thosedays, 1Cor.4:9–13,and2Cor. 11:23–27, isa fullandplainexpositionofthisplace.And,—

Obs.II.Itisnosmalldegreeofsuffering,formenbylaworviolencetobedrivenfromthoseplacesoftheirownhabitationwhichtheprovidenceofGod and all just right among men have allotted unto them.—A statewhereof many in our days have had experience, who, being consciousunto themselves of no evil towards any sort ofmen, yetmerely for theprofessionofthegospelandexerciseoftheirministry,havebeendrivenfrom their ownhouses,driven fromall places thatmight accommodatethemwithanyrefreshment,towanderupanddownthattheymightfindaplacetolodgeanightinpeace.

Ἐνμηλωταῖς,ἐναἰγείοιςδέρμασιν.[2.]Butitmaybesaid,thatalthoughtheydid thusgoupanddown,yet they travelled ingoodequipage,andhad all manner of accommodations; which is not the worst kind ofsojourninghere in thisworld.But all thingswereotherwisewith them.They thuswandered "in sheep-skins and goat-skins." There is nomoreintendedintheseexpressions,butthatintheirwanderingtheiroutwardconditionwaspoor,mean,andcontemptible.Forashedeclaresitfullyinthenextwords,sohegivesan instanceof it in thegarments theywore,whichwereof themeanest andvilest sort that canbemadeuseof, theunwrought skins of sheep and goats. Some, indeed, did voluntarily usethesekindsofgarments,asa testimonyof theirmortifiedcondition.SodidElijah,whowassaidtobe"anhairyman,girtwithagirdleofleather;"notfromthehairofhisfaceorbody,butfromthekindofhisgarments,2

Kings 1:8. So John theBaptist "hadhis raiment of camel's hair,"while"hismeatwaslocustsandwildhoney,"Matt.3:4.Andthereforethefalseprophetsthatwereamongthepeopledidmanyofthemweargarmentsofhair,whichwerender"roughgarments,"Zech.13:4;tobegetanopinionof that mortification which they pretended unto. Nothing here isintimatedofchoice,butnecessity.Theywerepoormen,thatwanderedupanddowninpoorclothing.

So have the saints of God in sundry seasons been reduced unto theutmostextremitiesofpovertyandwantwhichanymancanbeexposedunto. And there is a proclamation herein to all the world of these twothings: 1st. That there is a satisfaction in faith and obedience to God;therearesuchinternalconsolationsinthatstateasdooutbalancealltheoutwardevilsthatmaybeundergonefortheprofessionofthem.Withoutthem the world may know, if they please, that those who do exposethemselvesuntothesestraitsanddifficultiesforthepreservationoftheirconsciencesentireuntoGod,doknowaswellasthemselveshowtovaluethegoodthingsofthislife,whichareneedfultotherefreshmentoftheirnatures.2dly.Thatthereisafuturestate,thatthereareeternalrewardsandpunishments,whichwillsetallthingsaright,untothegloryofdivinejusticeandtheeverlastinggloryofthemthathavesuffered.

(2.) The apostle more particularly declares their state in thoseexpressions,"destitute,afflicted,tormented,"orevilly-entreated.

[1.]Heusethmanywordstoexpressthevarietyoftheirsufferingsintheirwandering condition. Nothing was absent that might render ittroublesomeandafflictive.Wherefore,although,itmaybe,wemaymissitintheespecialintentionofeachwordorexpression,yetwecannotdosoasuntothegeneralintention,whichistodeclareallthepropertiesandconcomitantsof a calamitous condition.And theyarehere so set forth,thatnobelieveratanytimemayfaintordespondontheaccountofanythingwhichmayfallunderthepoweroftheworldtoinflictuponhim.

[2.]Inparticular,theyaresaid,—

Ὑστερούμενοι. 1st. To be "destitute." The Syriac andVulgar render theword by "egentes," or "indigentes," "pauperes;" "poor," "needy,"

"wanting."AllgoodLatininterpretersrenderitby"destituti:"whichwordisbyusemoresignificantinourlanguagethananytothesamepurpose;forwhichcausewehaveborroweditoftheLatin,aswehavedoneotherwords innumerable,—"destitute."Ὑστερέω and ὑστερέομαι are used intheNewTestamentsometimesintheirpropersignification,whichis"tocomebehind,"andsotofallshort,ortobecastbehind,Rom.3:23,1Cor.1:7,2Cor.11:5;butmostcommonly"towant"or"lack"inanykind,"tobedeprived" of what we stand in need of, Luke 15:14, Phil. 4:12. Beingreferred,asitishere,toacourseoflife,itis"towant,""tobedeprived"ofnecessary accommodations,—to be kept without friends, relations,habitation, and such other supplies of life as others do enjoy. Soὑστέρημα is "penuria," "poverty,"apoor,wantingcondition,Luke21:4.ThatIjudgewhichismostparticularlyintendedinthisword,iswantoffriends,andallmeansofrelieffromthemorbythem.Andthis,assomeknow, is a severe ingredient in suffering. But as our Lord Jesus Christtoldhisdisciples,theyshouldallforsakehimandleavehimalone,yethewas not alone, for the Father was with him, John 16:32; so is it withsufferingbelievers:thoughtheyareoutwardlydestitute,leftandforsakenofallmeansofcomfortandrelief,yettheyarenotutterlyso;theyarenotalone,forChristiswiththem.

Θλιβόμενοι.2dly.Inthisconditiontheywere"afflicted."Theformerworddeclareswhatwasabsent,what theyhadnot,namely,outwardsuppliesandcomforts;thisdeclareswhattheyhad,whatwaspresentwiththem,—they were straitened, or afflicted. The Vulgar renders the word by"angustiati," "brought into straits:" theSyriacby "pressi" or "oppressi;""pressed," "oppressed:" we constantly render this word, in all itsvariations, by "affliction" and "afflicted." But this is of a generalsignification,everythingthat isgrievous,evil,ortroublesome.Heretheword seems to have peculiar respect unto the great straits which theywerebroughtinto,bythegreatdangersthatcontinuallypressedonthem.Thisstatewasveryafflictive;thatis,grievous,pressing,andtroublesomeuntotheirminds.Forwhenwearecalledtosufferforthegospel,itisthewillofGod thatweshouldbesensibleofandaffectedwith theevilsweundergo,thatthepoweroffaithmaybeevidentintheconquestofthem.

Κακουχούμενοι. 3dly. It is added, that they were "tormented." So we

render the word; the Vulg. Lat. reads "afflicti;" which is the propermeaningoftheforegoingword:theSyriacby"conquassati,""conturbati;""shaken," greatly troubled: others properly "malè habiti," or "malèvexati;""evilly-entreated,"whichisthesignificationoftheword,andnot"tormented," as we have rendered it. In this wandering condition theymet with very ill treatment in the world. All sorts of persons tookoccasion to vex and press them with all sorts of evils. And this is theconstant entertainment that suchwanderersmeetwithal in this world.Whateverisjudgedevilandvexatiousuntothemisonalloccasionscastuponthem.Reproaches,defamations,revilings, threatenings,contempt,arethethingstheycontinuallymeetwithal.And,—

Obs.III.Hewillbedeceivedwhoatanytime,underasincereprofessionofthegospel,looksforanyother,anybettertreatmentorentertainmentintheworld.

Hebrews11:38

The apostle hath not yet finished his account of the sufferings of theseworthies;yethe thoughtmeet to interposeacharacterof theirpersons.Formeninthiscourseoflifemightbelookedon,andweresobysome,asthe"offscouringofallthings,"andunmeeteitherforhumanconverseorany of the good things of this world, but rather to be esteemed as thebeastsofthefield.Thesethoughtstheapostleobviatesinanotherkindoftestimonyconcerningthem,andsoproceedsuntotheendofhisaccountconcerningtheirsufferings:—

Ver.38.—Ὧνοὐκἦνἄξιοςὁκόσμος·ἐνἐρημίαιςπλανώμενοι,καὶὄρεσι,καὶσπηλαίοις,καὶταῖςὀπαῖςτῆςγῆς.

Ver.38.—Ofwhomtheworldwasnotworthy:theywanderedindeserts,and[in]mountains,and[in]densandcavesoftheearth.

Thereare twothings in thesewords:1.Thecharacterwhich theapostlegives of these sufferers; "The world was not worthy of them." 2. Theremainderoftheirsufferingswhichhewouldrepresent;"Theywanderedindeserts,"etc.

Ὁκόσμος.1.Theircharacteris,that"theworldwasnotworthyofthem."By"theworld,"notthefabricofheavenandearthisintended.ForinthatsenseGodhathappointedthisworldforthehabitationofhispeople;itisthereforemeet for themandworthy of them,whilst theirmortal life iscontinued. And therefore our blessed Saviour affirms, that he did notpraythatGodwouldtakethemoutofthisworld,butonlythathewouldkeep them from the evil that is in it, John 17:15.Nor by "theworld" ismerely intended mankind living in the world. For under thatconsideration they aremeet for society, andmay have good done untothembythepeopleofGod,Micah5:7.Butby"theworld"isunderstoodthe inhabitants of it, in their interests, designs, ends, andactings, theirsuccessesinthem,andadvantagesbythem,astheyareoppositeuntothetrueinterestofthechurchandpeopleofGod.Inthissense,"theworld"hath a high opinion of itself, as possessed of all that is desirable,despising and hating themwho are not in conjunctionwith it in thesethings:theworldinitspower,pride,pomp,enjoyments,andthelike.

Ὧνοὐκἦγἄξιος.Ofthisworlditissaid,thatitwas"notworthy"ofthosesufferers.Itwasnotsointheagesandseasonswhereintheylived;norissoofthemwhosufferinanyotheragewhatever.Theworldthinksthemnotworthyof it, or to live in it, to enjoy anynameorplace among themenofit.Hereisatestimonygiventothecontrary,—thattheworldisnotworthyofthem.Norcananythingbespokentothegreaterprovocationof it.To tell the great, themighty, thewealthy, the rulers of theworld,thattheyarenotworthyofthesocietyofsuchasintheirdaysarepoor,destitute, despised, wanderers, whom they hurt and persecute, as the"offscouringofallthings,"isthatwhichfillsthemwithindignation.Thereisnotaninformerorapparitorbutwouldthinkhimselfdisparagedbyit.Buttheymayesteemofitastheyplease;weknowthatthistestimonyistrue,andtheworldonedayshallconfessitsotobe.Andwemustseeinwhatsenseitishereaffirmed.

Chrysostom and the Greek expositors after him, suppose that a

comparison is here made between the worth of the world and that ofsufferingbelievers;andthattheapostleaffirmsthatthesesufferers,yea,anyoneofthem,ismoreworththanthewholeworld.Thismaybetrueinsomesense;butthattruthisnotthesenseofthisplace.Forthedesignoftheapostleistoobviateanobjection,thatthesepersonswerejustlycastout,asnotworthy thesocietyofmankind;whichhedothbyacontraryassertion,thattheworldwasnotworthyofthem.Anditwasnotsointworespects:(1.)Itwasnotworthyoftheirsociety,ortohaveconversewiththem; no more than slaves are worthy of or meet for the society ofprinces.Forhespeaksoftheworldasitisengagedinpersecution;andsoitisunworthyoftheconverseofpersecutedsaints.(2.)Itisnotworthyofthosemerciesandblessingswhichdoaccompanythepresenceofthissortofpersons,wheretheyhaveyouquiethabitation.And,—

Obs. I. Let the world think as well, as highly, as proudly of itself as itpleaseth, it is, when it persecutes, base and unworthy of the society oftruebelievers,andofthemercieswherewithitisaccompanied.And;—

Obs. II. God's esteem of his people is never the less for their outwardsufferings and calamities whatever the world judgeth of them.—Theycannot thinkotherwiseof them in their sufferings than they thoughtofChrist in his. They did "esteem him stricken, smitten of God andafflicted," Isa. 53:4; as one rejected of God and man. Such is theirjudgmentofallhissufferingfollowers;norwilltheyentertainanyotherthoughtofthem.ButGodisofanothermind.

2. Having given this character of these poor sufferers, he proceeds toissuehis account of their suffering, and that in a furtherdescriptionofthatwandering course of life which he had before ascribed unto them.And first he asserts again, that they "wandered‚" and then gives anaccountoftheplaceswhereintheywandered,andwheretheydisposedofthemselvesintheirwanderings.

Πλανώμενοι. That which he had before expressed by περιῆλθον they"wentupanddown,"heheredothbyπλανώμενοι;thatis,directly,theyhadan"erraticalmotion,"—wanderedwithoutanycertainruleorend,asuntoanyplaceofrest.Ishowedbeforehowtheyweredrivenfromcities,boroughs, towns corporate, and villages also, partly by law, partly by

force.Whatnowremainsforthemtobetakethemselvesuntobutdeserts,solitaryanduninhabitedplaces.Butwhereas thecontinuanceofhumanlife is not capable of rest and composure, the apostle distributes theplaces of theirwandering state under twoheads, suitedunto these twoactsofmotionandrest.Of the first sortwere "desertsandmountains,"uninhabitedwastes;andofthelatter,werethe"densandcaves"thatwerein them. By deserts and uninhabited mountains, all know what isintended;andtheydidaboundinthosepartsoftheearthwhereinthesethingswereacted.Thereisnoneedofanyexactdistinctionofdensandcaves,neitherwillthesignificationofthewordsaffordit;thoughpossiblyonemay signify greater, theother lesser subterraneous receptacles:butthe common use of the first word seems to denote such hollow placesunder the groundaswildbeastshave sheltered themselves in from thepursuitofmen.

Thiswas the state of these servants of the livingGod:when theyweredriven from all inhabited places, they found no rest in deserts andmountains, but wandered up and down, taking up dens and caves fortheirshelter.Andinstancesofthesamekindhavebeenmultipliedinthepagan and antichristian persecutions of the churches of the newtestament.

Thatnocolourishencegivenuntoahermitical lifebyvoluntarychoice,muchlessuntothehorribleabuseof its first inventioninthePapacy, isopenlyevident.Andwemaylearn,that,—

Obs.III.Ofttimesitisbetter,andmoresafeforthesaintsofGod,tobeinthe wilderness among the beasts of the field, than in a savage world,inflamedbythedevilintorageandpersecution.

Obs. IV. Though the world may prevail to drive the church into thewilderness,totheruinofallpublicprofessionintheirownapprehension,yet it shall be there preserved unto the appointed season of itsdeliverance;theworldshallneverhavethevictoryoverit.

Obs. V. It becomes us to be filledwith thoughts of and affections untospiritualthings,tolabourforananticipationofglory,thatwefaintnotinthe consideration of the evils thatmay befall us on the account of the

gospel.

VERSES39,40

Καὶ οὗτοι πάντες, μαρτυρηθέντες διὰ τῆς πίστεως, οὐκ ἐκομίσαντο τὴνἐπαγγελίαν· τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴχωρὶςἡμῶντελειωθῶσι.

Ver.39,40.—Andtheseall,havingobtainedagoodreportthroughfaith,receivednotthepromise;Godhavingprovidedsomebetterthingforus,thattheywithoutusshouldnotbemadeperfect.

Thereare,inthiscloseoftheapostle'sdiscourse,whichisanobservationconcerning all the instances of the faith of believers under the oldtestament, and his judgment concerning their state, four thingsconsiderable:1.Whotheyareofwhomhespeaks;andthatis,"Allthese."2.Whatheallowsandascribesuntothem:"Theyobtainedagoodreportthroughfaith."3.Whatheyetdeniesuntothem;whichisthereceivingofthepromise:"Theyreceivednotthepromise."4.Thereasonofit;whichisGod'ssovereigndisposalofthestates,times,seasons,andprivilegesofthechurch:"Godhavingprovided,"etc.

There is not any passage in this whole epistle that gives a clearer andmore determinate sense of itself than this doth, if the design andphraseology of the apostle be attended unto with any diligence. Butbecausesomehavemadeittheirbusinesstobringdifficultiesuntoit,thatitmightseemtocomplywithotherfalsenotionsoftheirown,theymustinourpassagebediscardedandremovedoutoftheway.

Οἷτοι πάντες. 1. The persons spoken of are, "All these." "That is," saithSchlichtingius,"alltheselastspokenof,whounderwentsuchhardships,anddeathitself.Fortheyreceivednotanysuchpromisesofdeliveranceas those did before mentioned, who had great success in theirundertakings."Heisfollowedinhisconjecture(asalmostconstantly)byGrotius: "Others," saith he, "received promises, verse 33; but these didnot, who could not abide peaceably in the promised land." To whichHammondadds, "Theydidnot in this life receive thepromisemade toAbraham,hadnodeliveranceinthislifefromtheirpersecution."

But, under favour, there cannot be a more fond interpretation of thewords,normorecontraryuntothedesignoftheapostle.For,(1.)Thoseofwhomhe speaks in this close of his discourse, that "they obtained agood report through faith," are the same of whom he affirms in thebeginningofit,verse2,that"byfaiththeyobtainedagoodreport;"—thatis,allthosedidsowhomatthebeginningheintendedtoenumerate;andallthosedidsowhomintheclosehehadspokenof:ofanydistinctiontobemade between them, there is not the least intimation. (2.) It is saidexpressly of Abraham, Isaac, and Jacob, that "they received not thepromises,"verse13,aswellasofthosenowmentioned.(3.)Itisonethingto "obtain promises," ἐπαγγελίας, indefinitely, promises of any sort, assomearesaidtodo,verse33,andanothertoreceiveτὴνἐπαγγελίαν,thatsignal promise which was made unto the fathers. (4.) Nothing can bemore alien from the design of the apostle, than to apply the promiseintendeduntotemporaldeliveranceandfreedomfromsuffering.Forifitbe so, God did not "provide some better thing for us," that is, theChristianchurch,thanforthem;forthesufferingsofChristians,withoutdeliverance from their persecutions, have been a thousand timesmorethanthoseoftheJewishchurchunderAntiochus,whichtheapostlehathrespectunto.

Whereforethe"allthese"intended,areallthosewhohavebeenreckonedupandinstancedinfromthebeginningoftheworld,orthegivingoutofthe first promise concerning the Saviour and Redeemer of the church,withthedestructionoftheworksofthedevil.

Μαρτυρηθέντεςδιὰ τῆςπίστεως.2.Ofall these it isaffirmed, that they"obtaineda good report through faith."Theywere "well testifiedunto."TheywereGod'smartyrs,andhewastheirs,—hegavewitnessuntotheirfaith.Seetheexpositionofverse2.Thattheywereallofthemsotestifieduntoupontheaccountoftheirfaith,weneednoothertestimonybutthisof the apostle; yet is therenodoubtbut that, in the several agesof thechurch wherein they lived, they were renowned for their faith and thefruitsofitinwhattheydidorsuffered.And,—

Obs. It is our duty also, not only to believe, that we may be justifiedbeforeGod,butsotoevidenceourfaithbythefruitsofit,asthatwemayobtainagoodreport,orbejustifiedbeforemen.

3.Thatwhichhedeniesconcerningthem,isthereceivingofthepromise:"They received not the promise." And what promise this was wemustinquire.

(1.) It is affirmedofAbraham, that "he received thepromise," verse 17.Andthatpromisewhichwasgiven,whichwasmadeuntohim,isdeclaredby the apostle to be the great fundamental promise of the gospel,Heb.6:13–18;thesamepromisewhichistheobjectofthefaithofthechurchinallages.Whereas,therefore,itissaidherethat"theyreceivednotthepromise,"thepromiseformallyconsidered,asapromise,mustinthefirstplacebeintended;andinthelatteritisconsideredmaterially,asuntothething itself promised. The promise, as a faithful engagement of futuregood, they received; but the good thing itself was not in their daysexhibited.

(2.) Some say, thepromisehere intended is thepromiseof eternal life.Hereof,theysay,believersundertheoldtestamenthadnopromise;nonemadeuntothem,nonebelievedbythem.SojudgethSchlichtingius;whois forsakenherein byGrotius andhis follower.But thiswehave beforerejected,andthefollyoftheimaginationhathbeensufficientlydetected.

(3.) Others, as these two mentioned, fix on such an account of thepromise as I would not say I cannot understand, but that I am sureenough they did not understand themselves, nor what they intended;thoughtheydidsoastowhattheydisallowed.Sooneofthemexplains,orrather involveshimself, onverse40, afterhehad referred thispromisewhich they received not unto deliverance from their persecutors: "Godhaving determined this as themost congruous time, in his wisdom, togivetheutmostcompletiontoallthosepropheciesandpromises,tosendtheMessiahintotheworld,and,asaconsequentofhisresurrectionfromthedead,tograntusthoseprivilegesandadvantagesthatthefathershadnotenjoyed,—arestafterlongpersecution,avictoryoverallopposersofChrist's church; that sowhatwas promised untoAbraham's seed,Gen.22:17, that "they should possess the gates of their enemies," being butimperfectlyfulfilledtothefathers,mighthavetheutmostcompletioninthe victory and flourishing of the Christian faith over all the enemiesthereof."

Besides what is insinuated about the effects of Christ's mediation, orconsequentofhisresurrection,—whichwhoseshopitcomesfromwewellknow,—the promise here intended is expounded not to be the promisemadetoAbraham,whichitwas,butthatmadetohisseed,ofvictoryoverall their enemies in this world; which, as it seems, they received not,becauseitwasnotcompletelyfulfilledtowardsthem,butistobesountotheChristianchurchintheconquestofalltheiradversaries.Andthisinthe verse foregoing is called a deliverance from their persecutors. Butwhateverthispromisebe,theapostleispositivethattheydidnotreceiveit,butthattheChristiansorbelieversinChristinthosedayshadreceivedit.Butweknow,thatnotonlythen,butnearlythreehundredyearsafter,ChristiansweremoreexposedtopersecutionsthaneverthechurchoftheJewswas; and sodid less receive that promise, if any such therewere,than they. Something is indeed interposed about the coming of Christ,furthertocloudthebusiness;butthisisreferredonlyuntothetimeandseason of the accomplishment of this promise, not unto the promiseitself.WhereforesuchparaphrasesaresuitedonlytoleadthemindofthereadersfromadueconsiderationofthedesignoftheHolyGhost.

(4.) It is therefore not only untrue and unsafe, but contrary unto thefundamentalprinciplesofourreligion,thefaithofChristiansinallages,and the design of the apostle in this whole epistle, to interpret thispromiseofanythingbutthatofthecomingofChristintheflesh,ofhisaccomplishment of the work of our redemption, with the unspeakableprivileges and advantages that the church received thereby. That thispromisewasmadeuntotheeldersfromthebeginningoftheworld;thatitwas not actually accomplished unto them, being necessarily confineduntooneseason,called"the fulnessof time,"only theyhadby faith thebenefit of it communicated unto them; and that herein lies the greatdifferenceof thetwostatesof thechurch, thatundertheoldtestament,and that under the new, with the prerogative of the latter above theformer;aresuchsacredtruths,thatwithoutanacknowledgmentofthem,nothingoftheOldTestamentortheNewcanberightlyunderstood.

This,then,wasthestateofbelieversundertheoldtestament,asitishererepresented unto us by the apostle: They had the promise of theexhibitionofChrist, theSonofGod, in the flesh, for the redemptionof

the church. This promise they received, saw afar off as to its actualaccomplishment,werepersuadedofthetruthofit,andembracedit,verse13.Theactualaccomplishmentofittheydesired,longedfor,lookedafterand expected, Luke 10:24; inquiring diligently into the grace of Godcontainedtherein,1Pet.1:10,11.Herebytheyenjoyedthebenefitsof it,even as we, Acts 15:11. Howbeit they received it not as unto its actualaccomplishment in the coming of Christ. And the reason hereof theapostlegivesinthenextverse.

Ver. 40.—"God having provided some better thing for us, that theywithoutusshouldnotbemadeperfect."

Havingdeclaredthevictoriousfaithofbelieversundertheoldtestament,withwhatitenabledthemtodoandsuffer,andgivenanaccountoftheirstateasuntotheactualaccomplishmentofthatpromisewhichtheylivedonand trustedunto, in this last verseof this chapterhe compares thatstate of theirs with that of believers under the gospel, giving the pre-eminenceuntothelatter,withthereasonwhencesoitwas.Andthereisinthewords,—

1. The reason of the difference that was between the two states of thechurch;andthiswasGod'sdisposalofthingsinthisorder:"Godhavingprovided."2.Thedifference itself,namely,"somebetter thing" thatwassoprovidedforus.3.Adeclarationofthatbetterthing,inanegationofituntothem:"Thattheywithoutusshouldnotbemadeperfect."

In the exposition of these words, Schlichtingius proceeds on sundryprinciples,somewhereofareembracedbyhisfollowers,asothersofthemare rejected by them: 1. That the promise intended, verse 39, is thepromiseofeternallife.2.Thatundertheoldtestamentbelievershadnosuch promise, whatever hopes or conjectures they might have of it. 3.Thatboththeyandweatdeathdoceasetobe,insoulandbody,untiltheresurrection,noneenteringbeforeintoeternallife.4.HeinquireshereonhowGoddidprovide somebetter thing forus than for them;whichhepursues with such intricate curiosities as savour more of the wit ofCrelliusthanhisown.Butthewholeofit issenselessandfoolish.Forifwhenanyonediesheisnothing,orasnothing,soasthatuntohimitisbutasonemomentbetweendeathandtheresurrection,ashecontends

thestateofallasuntoeternallifeandanentrancethereintoisabsolutelythesame,noristheoneinanythingbetterthantheother,althoughtheyshoulddiethousandsofyearsonebeforeanother.Butasallthesethingsareopenlyfalse,andcontrarytothechiefprinciplesofChristianreligion,sotheyareutterlyremotefromthemindoftheapostle,asweshallseeintheexpositionofthewords.

Thoseof thechurchofRomedohence fancya limbus,a subterraneousreceptacleofsouls,whereintheysaythespiritsofbelieversundertheoldtestamentweredetaineduntilaftertheresurrectionofChrist,soasthattheywithoutuswerenotmadeperfect.Butthatthesaintsdepartedfromthebeginningof theworldwereexcluded fromrestand refreshment inthepresenceofGod, is falseandcontraryunto theScripture.However,theapostletreatsnothereatallaboutthedifferencebetweenonesortofmenandanotherafterdeath,butof thatwhichwasbetween themwholived under the old testament church-statewhilst they lived, and thosethat liveunderandenjoy theprivilegesof thenew;as is evident in thevery reading of the epistle, especially of the seventh chapter, and isexpresslydeclaredbyhimselfinthenextchaptertothis,verses18–24,as,Godwilling,weshallseeontheplace.

Theseopencorruptionsofthesenseofthewordsbeingrejected,wemaybethemorebriefintheexpositionofthem.

ΤοῦΘεοῦπροβλεψαμένου.1.Thefirstthinginthemisthereasonofthedifferenceasserted.Andthatis,God'sprovidingthingsinthisorder.Thewordproperlysignifies"foreseeing."ButGod'sprevisionishisprovision,as being always accompaniedwithhis preordination: his foresightwithhisdecree.For"knownuntohimareallhisworksfromthefoundationoftheworld," Acts 15:18.Now this provision of God is the οἰκονομία τοῦπληρώματοςτῶνκαιρῶν,Eph.1:10,—thedispensationororderingofthestate,times,andseasonsofthechurch,andtherevelationofhimselfuntoit; which we have opened at large on the first verse of the epistle,whereuntothereaderisreferred.And,—

Obs. I. The disposal of the states and times of the church, as unto thecommunication of light, grace, and privileges, depends merely on thesovereignpleasureandwillofGod,andnotonanymeritorpreparation

inman.—The comingofChrist at that timewhenhe camewas as littledeservedbythemenoftheagewhereinhecameasofanyagefromthefoundationoftheworld.

Obs. II.ThoughGodgivesmore lightandgraceunto thechurch inoneseason than in another, yet in every season he gives that which issufficienttoguidebelieversintheirfaithandobedienceuntoeternallife.

Obs.III.Itisthedutyofbelievers,ineverystateofthechurch,tomakeuseofandimprovethespiritualprovisionthatGodhathmadeforthem;always remembering, that unto whommuch is given, of themmuch isrequired.

Κρεῖττον. 2. That which God hath thus provided for us,—that is, thosewhoinallagesdobelieveinChristasexhibitedintheflesh,accordingtothe revelationmadeofhim in thegospel,—is called "somethingbetter;"thatis,moreexcellent,astateabovetheirs,orallthatwasgranteduntothem.Andwemayinquire,(1.)Whatthese"betterthings,"orthis"betterthing" is; (2.)Howwith respect thereunto "theywerenotmadeperfectwithoutus."

(1.) For the first, I suppose it ought to be out of question with allChristians,thatit istheactualexhibitionoftheSonofGodintheflesh,thecomingofthepromisedSeed,withhisaccomplishmentoftheworkoftheredemptionofthechurch,andalltheprivilegesofthechurch,inlight,grace,liberty,spiritualworship,withboldnessinanaccessuntoGod,thatensuedthereon,whichareintended.Forwerenotthesethethingswhichthey received not under the old testament? were not these the thingswhichwerepromised from thebeginning;whichwere expected, longedfor, anddesiredbyall believersof old,whoyet saw themonly afaroff,thoughthroughfaiththeyweresavedbyvirtueofthem?andarenotthesethe things whereby the church-state of the gospel was perfected andconsummated, the things alonewherein our state is better than theirs?For as unto outward appearances of things, they had more glory, andcostly,ceremonioussplendourintheirworship,thanisappointedintheChristianchurch;andtheirworldlyprosperitywasforalongseasonverygreat,muchexceedinganythingthattheChristianchurchdothenjoy.Todeny,therefore,thesetobethe"betterthings"thatGodprovidedforus,

istooverthrowthefaithoftheoldtestamentandthenew.

Ἵναμὴ χωρὶςἡμῶν τελειωθῶσι. (2.)Wemay inquirehow,with respecthereunto, it issaid that"theywithoutuswerenotmadeperfect."AndIsay,—

[1.] "Without us," is as much as without the things which are actuallyexhibited unto us, the things provided for us, and our participation ofthem.

[2.] They and we, though distributed by divine provision into distinctstates, yet with respect unto the first promise and the renovation of itunto Abraham, are but one church, built on the same foundation, andenlivenedbythesameSpiritofgrace.Wherefore,untilwecameinuntothischurch-state,theycouldnotbemadeperfect,seeingthechurch-stateitselfwasnotso.

[3.] All the advantages of grace and mercy which they received andenjoyed, it was by virtue of those better things which were actuallyexhibited unto us, applied by faith, and not by virtue of any thingcommitteduntothemandenjoyedbythem.Wherefore,—

[4.]Thatwhichtheapostleaffirmsis,thattheywereneverbroughtunto,theyneverattained,thatperfect,consummatedspiritualstatewhichGodhad designed and prepared for his church in the fulness of times, andwhich they foresaw should be granted unto others, and not untothemselves,1Pet.1:11,12.

[5.]Whatthisperfect,consummatedstateofthechurchis,Ihavesofullydeclaredintheexpositionoftheseventhchapter,wheretheapostledothdesignedlytreatofit,thatitmustnotbehererepeated;andthereuntoIreferthereader.

Icannotbutmarvelthatsomanyhavestumbled,asmosthavedone, intheexpositionof thesewords,and involved themselves indifficultiesoftheir owndevising.For they are aplain epitomeof thewholedoctrinalpartof theepistle;soas thatno intelligent, judiciouspersonscanavoidthe sense which they tender, unless they divert their minds from the

whole scope and design of the apostle, fortified with all circumstancesand ends; which is not a way or means to assist any one in the rightinterpretationoftheScripture.Andtoclosethischapter,wemayobserve,—

Obs. IV.Godmeasures out unto all his people their portion in service,sufferings,privileges,andrewards,accordingtohisowngoodpleasure.—Andthereforetheapostleshutsupthisdiscourseofthefaith,obedience,sufferings, and successes of the saints under the old testament, with adeclaration that God had yet provided more excellent things for hischurchthananytheyweremadepartakersof.Allhedothinthiswayisofmeregraceandbounty;andthereforehemaydistributeallthesethingsashepleaseth.

Obs.V. ItwasChrist alonewhowas to give, andwhoalone couldgive,perfection or consummation unto the church.—He was in all things tohavethepre-eminence.

Obs. VI. All the outward gloriousworship of the old testament had noperfectioninit;andsonoglorycomparativelyuntothatwhichisbroughtinbythegospel,2Cor.3:10.

Obs.VII.Allperfection,allconsummation,isinChristalone.For"inhimdwelleth all the fulness of theGodheadbodily; andwe are complete inhim,whoistheheadofallprincipalityandpower."

ΜόνῳτῷΘεῷδόξα.

———

CHAPTER12

THIS chapter contains an application of the doctrine, declared andconfirmed in the foregoing chapter, unto the use of the Hebrews.Doctrineanduseweretheapostle'smethod;andmust,atleastvirtually,betheirsalsowhoregardeithersense,orreason,orexperience,intheirpreaching. It would be an uncouth sermon that should be without

doctrineanduse.

And there are three general parts of the chapter: 1. A pressing of theexhortation in hand from the testimonies before insisted on, with newadditionalmotives,encouragements,anddirections,untotheendofthe11th verse. 2. A direction unto especial duties, necessary unto a duecompliance with the general exhortation, and subservient unto itscompleteobservance, verses 12–17.3.Anewcogentargumentunto thesamepurpose, taken froma comparisonbetween the two states, of thelawandthegospel,withtheiroriginal,nature,andeffects;untotheendofthechapter.

Inthefirstgeneralpart,orenforcementoftheexhortation,therearefourthings:1.Thedeductionofitfromtheforegoinginstancesandexamples,verse1.2.TheconfirmationofitfromtheconsiderationofChristhimself,andhissufferings,verses2,3.3.Thesameispressedfromtheirknownduty,verse4.And,4.Fromthenatureof thethingswhichtheyweretoundergointheirpatientperseverance,asfarastheywereafflictive;withthecertainadvantagesandbenefitswhich they should receiveby them,verses5–11.

Hebrews12:1

Havinginsistedlongonamultitudeofinstances,todeclareandevidencethepowerandefficacyof faithtocarryandsafeguardbelievers throughalldutiesanddifficultiesthattheymaybecalleduntointhewayoftheirprofession,heproceedsthereontopresshisexhortationontheHebrewsunto a patient perseverance in the profession of the gospel,notwithstandingallthesufferingswhichtheymightmeetwithal.Andhisdiscourse on this subject is exceedingly pregnant with arguments untothispurpose.Foritbothdeclareswhathathbeenthelotoftruebelieversin all ages from the beginning, which none ought now to be surprisedwith,orthinkstrangeof;whatwasthewaywherebytheysocarrieditastopleaseGod;andwhatwasthesuccessorvictorywhichtheyobtainedinthe end: all which were powerful motives unto them for the diligentattendanceuntoanddischargeoftheirpresentduty.

Ver.1.—Τονγαροῦνκαὶἡμεῖς,τοσοῦτονἔχοντεςπερικείμενονἡμῖννέφοςμαρτύρων,ὄγκονἀποθέμενοιπάντακαὶ τὴνεὐπερίστατονἁμαρτίαν,διʼὑπομονῆςτρέχωμεντὸνπροκείμενονἠμῖνἀγῶνα.

Τονγαροῦν, "ideoque," "quamobrem," "igitur," "proinde," "quoniam;"Syr., "propter hoc," "for this cause;"—a vehement note of inference.Τοσοῦτον,etc., "wealso,whohaveall thesewitnesses,whocompassusaboutasacloud."Περικείμενον.Vulg.Lat.,"impositamnubem;"Rhem.,"a cloudput uponus;"—that is, ἐπικείμενον,whichhere hathnoplace,butisveryimproper.Ὄγκονἀποθέμενοιπάντα.Vulg.Lat.,"deponentesomne pondus;" Rhem., "laying away all weight," for "every weight.""Abjectoomnipondere," "castingawayeveryweight."Others, "depositoomnionere," "layingasideeveryburden," aweight that isburdensome,and so a hinderance. Syr., "loosing ourselves from all weight."Εὐπερίστατον ἁμαρτίαν. Vulg. Lat., "et circumstans nos peccatum;"Rhem., "and the sin that compassethus," "that stands roundus."Beza,"peccatumadnoscircumcingendosproclive:"whichwerender, "thesinthat doth so easily beset us;" that is, to oppose and hinder us in ourprogress,whichistobesetus.Syr.,"thesinwhichatalltimesisreadyforus;"thatis,toactitselfinusoragainstus.Erasmus,"tenaciterinhaerenspeccatum," "the sin that doth so tenaciously inhere or cleave to us;"perhaps to the sense of the place, though it mistakes the precisesignificationoftheword.Smid.,"peccatofacilènoxio,""thesinthatdothsoeasilyhurtus;" tocomplywith theexpositionof thewordswhichheembraceth. The mind of the Holy Ghost in this expression we mustfurtherinquireinto.

Τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα. Vulg. Lat., "curramus adpropositum nobis certamen;" Rhem., "let us run to the fight that isproposeduntous."Butἀγώνisnotproperlyafight;andtheinterposingoftheprepositionad,"to,"corruptsthesense:thoughtheSyriacretainingtheGreekwordseems toown it, אנוגאל , "leagona," "to the race," course.Butweare to run the race,not run to it.Ἀγῶνα, "stadium," "the race;""certamen,"thecontestintheraceorcourse.

Ver. 1.—Wherefore seeingwe also are compassed aboutwith so great acloudofwitnesses,letuslayaside[castaway]everyweight[orburden],andthesinthatdothsoeasilybeset[us],andletusrunwithpatiencethe

racethatissetbeforeus.

Some things may be observed concerning these words, as unto themanner of speech used in them; as, 1. The whole of it is figurative,consistinginsundrymetaphors,drawnoutofthatwhichistheprincipal,namely, the comparison of our patient abiding in the profession of thegospel unto running or contending in a race for a prize. 2. That theallusions being plain and familiar, aswe shall see, they convey a greatlight unto the understanding, and have a great efficacy upon theaffections.3.Itbeingso,theexpositionofthewordsisnotsomuchtobetaken fromtheprecise significationof them,as fromthematterplainlyintended in them.4.Thestructureof thewords ispathetical,becominganexhortationofsogreatimportance.

There is in the words themselves, 1. A note of inference from thepreceding discourse, intimating the influence which it hath into whatfollows:"Wherefore;"—'Seeingitisthuswithusinrespectuntothemwhowentbeforeus,whose faith isrecordedforouruseandexample.'2.Anexhortation unto patient perseverance in the profession of the gospel,notwithstanding all difficulties and oppositions; metaphoricallyexpressedby"runningwithpatiencetheracethat issetbeforeus."3.Amotiveandencouragementthereunto,takenfromourpresentstatewithrespectuntothemwhowentbeforeusintheprofessionofthefaith,andwhoseexampleweareobligedtofollow:"Seeingwealsoarecompassedwith so great a cloud of witnesses." 4. A declaration of somethingnecessaryuntoacompliancewiththisexhortation,andthedutyrequiredinus;which is, to"castoffeveryweight,andthesinthatdothsoeasilybesetus."

Ishallopenthewordsintheorderwhereintheylieinthetext.

1.Thefirstthingexpressed,isthemotiveandencouragementgivenuntoourdiligence in thedutyexhortedunto:"Seeingwealsoarecompassedaboutwithsogreatacloudofwitnesses."'Wehavingsogreatacloudofwitnessesplacedaboutus.'

Καὶἡμεῖς. (1.)Thepersons spokenofare "we," "wealso,"or "evenwe."The apostle joins himself with these Hebrews, not only the better to

insinuate the exhortation into their minds, by engaging himself withthem, but also to intimate that the greatest and strongest of believersstandinneedofthisencouragement.ForitisaprovisionthatGodhathmadeforourbenefit,andthatsuchas isusefuluntousandneedful forus.Wherefore this expression, "even we," compriseth all believers thatwerethenintheworld,orshallbesototheendofit.

(2.)Thatwhichisproposeduntousis,[1.]Thatwehave"witnesses."[2.]Thatwehavea"cloud"ofthem.[3.]Thattheyareplaced"about"us,orweare"compassed"withthem.Thesewitnessesareall thesaintsof theold testament whose faith is recorded in the Scripture; both thosementioned by name by the apostle, and all others who in general aretestifiedunto.Andhowthesearesaidtobewitnesses,withrespectuntous,mustbeinquiredinto.

[1.]Witnessesareoftwosorts:1st.Suchasbeholdthedoingofanything,andgivetheirtestimonyuntoitwhenitisdone.2dly.Suchastestifyuntoanything,thatitoughttobedone;oruntoanytruththatitisso,wherebymenmaybeengageduntowhatitdirectsunto.

Ifthesenseofthewordbetoberegulatedbythemetaphoricalexpressionofthedutyexhortedunto,namely,runninginarace,thenthewitnessesintended are of the first sort. For at the striving and contest in thosepublic games which are alluded unto, there weremultitudes, clouds ofspectators, that looked on to encourage those that contended by theirapplauses,andtotestifyoftheirsuccesses.

So is it with us in our patient perseverance; all the saints of the oldtestamentdoasitwerestandlookingonusinourstriving,encouragingus unto our duty, and ready to testify unto our success with theirapplauses. They are all placed about us unto this end; we are"compassed"withthem.AndtheyaresointheScripture;whereinthey,beingdead, yet see, and speak, andbear testimony.TheScripturehathencompasseduswiththem;sothatwhenweareinourtrials,whichwaysoeverwe look in it,wemay behold the face of some or other of theseworthies lookingonus, and encouragingof us. So the apostle chargethTimothywithhisduty,notonly"beforeGod,andtheLordJesusChrist,"untowhomhewastogivehisaccount,but"beforetheelectangels"also,

whoweretobewitnessesofwhathedidtherein,1Tim.5:21.Anditisnotunusefulforus,inallourtrialsfortheprofessionofthefaith,toconsiderthattheeyesasitwereofallthathavegonebeforeusinthesame,orthelike, or greater trials, are upon us, to bear witness how we acquitourselves.

But the intention of the apostle may be better taken from his generalscope,whichrequireththatthewitnessesbeofthesecondsort,namely,suchastestifyuntowhatistobedone,andthegroundsoftruthwhereonitoughttobedone.Forheintendsespeciallythepersonswhomhehadbeforeenumerated:andthatwhichtheytestifyuntoisthis,thatfaithwillcarrybelieverssafelythroughallthattheymaybecalledtodoorsufferinthe profession of the gospel; which even we, therefore, ought with allpatiencetoabide in.Theyall jointlytestifyuntothesethings:—that it isbest for us to believe and obey God, whatevermay befall us in our sodoing;thatfaith,whereitistrueandsincere,willengagethoseinwhomit is to venture on the greatest hazards, dangers, and miseries in theworld,ratherthantoforegotheirprofession;andthatitwillsafelycarryus through them all. Those that testify these things are importantwitnesses in this cause. For when, upon the approaches of danger andtrouble, itmay be death itself, we are brought to contest things in ourownminds,andtodisputewhatisbestforustodo,—whereinSatanwillnotbewantingtoincreaseourfearsanddisordersbyhisfierydarts,—itcannotbutbeanunspeakableadvantageandencouragementtohavealltheseholyandblessedpersonsstandaboutus,testifyinguntothefollyofourfears,thefalsenessofallthesuggestionsofunbelief,andthefraudofSatan'stemptations;asalsountotheexcellencyofthedutieswhereuntowearecalled,andthecertaintyofoursuccessinthemthroughbelieving.

AndinthissensedoItakethewitnesseshereintended,bothbecauseofthescopeoftheplace,andthatweknowbyexperienceofwhatusethiskindof testimony is.But ifany thinkbetterof the formersense, I shallnot oppose it. For in the whole verse the apostle doth, as it were,represent believers in their profession as striving for victory as upon atheatre.Christsitsattheheadorendofit,asthegreatagonothetes,thejudgeandrewarderofthosethatstrivelawfully,andacquitthemselvesbyperseveranceuntotheend.Allthesaintsdeparteddivinelytestifiedunto

standandsitoneveryside,lookingon,andencouragingusinourcourse;whichwaswont to be amighty provocation untomen to put forth theutmost of their strength in their public contests for victory. Both thesesensesareconsistent.

Νέφοςτοσοῦτον.[2.]Ofthesewitnessesthereissaidtobea"cloud;"andthatnotpositivelyonly,butagreatcloud,—"sogreatacloud."AcloudinHebrewiscalled בע ;thatis,"athingthick,perplexed,orcondensed."AndAristotle says, Τὸ νέφος πάχος ἀτμῶδες συνεστραμμένον, De Mundo,cap.iv.;—"Acloudisathickconglomerationofhumidvapours."SoGodcompares the sins of his people unto "a cloud," and "a thick cloud,"because of theirmultitude, the vapour of them being condensed like acloud, Isa. 44:22. And in all authors, a thick body of men, or soldierscompactedtogether, isusuallycalledacloudof them.SoHom.Iliad.4,Ἅμαδὲ νέφοςεἵπετοπεζῶν,—"Withhim followedacloudof foot-men."So Livy, "Peditum equitumque nubes;"—"a cloud of horse and foot."Wherefore,"sogreatacloud,"isametaphoricalexpressionfor'sogreatanumber:' 'sogreat amultitudeatonceappearing together towitness inthiscause.'Andhedothatonceinthiswordrepresentuntoustheforceof his preceding discourse, wherein he had called out many of hiswitnesses by name, and then made a conglomeration or gathering ofthemintoonebody,likeagreatcloud,chap.11:32–35,etc.

Περικείμενον ἡμῖν. [3.] 'This cloud,' saith he, 'we are "encompassedwith,"—it isplacedaboutus;'whereandhow isnotexpressed.But it isplaced in theScripture,wherein it is set roundaboutus tobehold.Forwhat isdone in theScripture forouruse, is immediatelydoneuntous;andwhatisspokeninit,isspokenuntous.Soverse5,thosewordsintheBookofProverbs,"Myson,despisenotthouthechasteningoftheLord,"he affirms to be an exhortation spoken unto us. And the recording ofthosewitnessesintheScriptureistheactualcompassingofuswiththem.For our life and our walk being in the Scripture, that which is placedthereinforouruse,wearecompassedwithal.

And there is a great emphasis in the expression. For when a greatmultitude do encompass men, in any cause, drawing about them, andnear unto them, to give them encouragement, they cannot but greatlycountenance and further them in their way. So doth this cloud of

witnessesthemthatdobelieve.

Andastoourowninstruction,wemayhenceobserve,—

Obs. I. In all Scripture exampleswe are diligently to consider our ownconcernment in them, and what we are instructed by them.—Thisinference the apostlemakes from the collection he hadmade of them:"Evenwealso."

Obs.II.Godhathnotonlymadeprovision,butplentifulprovision,intheScriptureforthestrengtheningofourfaithandourencouragementuntoduty:"Acloudofwitnesses."

Obs.III.ItisanhonourthatGodputsonhissaintsdeparted,especiallysuchas sufferedanddied for the truth, thatevenafter theirdeath theyshall be witnesses unto faith and obedience in all generations.—Theycontinue, in a sense, still to bemartyrs. The faithful collection of theirsufferings,andof the testimonytheygave thereinunto thegospel,hathbeen of singular use in the church. So hath the Book ofMartyrs beenamongourselves, thoughnow itbedespisedbysuchasnever intend tofollowtheexamplescontainedinit.

Obs.IV.Tofaintinourprofessionwhilstweareencompassedwithsuchacloud of witnesses, is a great aggravation of our sin.—These things areproposeduntousthatwefaintnot.

2.Thesecondthinginthewordsistheprescriptionofthemeanswhichwemustuse,thatwemaydischargethedutyweareexhortedunto.Andthisis,thatwe"castoffeveryweight,andthesinthatdothsoeasilybesetus."

Thereisnodoubtbutthat,intheexpositionofthesewords,respectistobe had unto the metaphor whereby the apostle expresseth the dutyexhortedunto;namely,thatweshould"runwithpatiencetheracethatissetbeforeus."Thosewhoweretoruninaracedidalwaysfreethemselvesfromallthosethingswhichmighthinderthemtherein.Andtheywereoftwosorts:(1.)Suchaswereaweightorburdenuponthem;anythingthatwas heavy, whichmen cannot run withal. (2.) Such as might entangle

themintheirpassage;aslongclothing,whichcleavinguntothem,wouldbe their continual hinderance in every step they should take. Incompliancewiththissimilitude,theapostleenjoinsourdutyunderthesetwo expressions, of laying aside, (1.) "Everyweight;" and, (2.) "The sinthatdothsoeasilybesetus:"andwhatheintendsinparticularwemustinquire,bothastothemanneroflayingaside,andthenastothethingsthemselves.

Ἀποθέμενοι.(1.)Themanneroftheperformanceofthisdutyisexpressedby"layingaside,"orasothersrendertheword,"castingaway."ἈποτίθημιisonceusedintheNewTestamentwithrespectuntothingsnatural:Acts7:58, "Thewitnessesἀπέθεντο τὰ ἱμάτια αὐτῶν,"—"laid down" (that is,"put off," and laid down) "their clothes:" which gives light unto themetaphor.Inallotherplacesitisusedwithrespectuntovicioushabits,orcausesofsin,whichwearetopartwith,tocastaway,ashinderancesinourwayandwork.SoEph.4:22,25;Col.3:8;James1:21;1Pet.2:1.Itisthewordwherewithourdutywithrespectuntoallvicioushabitsofmind,especially such as are effectual hinderances in our Christian course, isexpressed. For in every place where it is used it doth not absolutelyrespectthingsthemselvestobelaidaside,butastheyareobstructionsofourfaithandobedience;astheapostledothhere,asweshallfurtherseeimmediately.Naturallysuchthingsaresignifiedasareinus,onus,anddocleaveuntous;asaregreathinderancesinourChristianrace.Letnomanbeconfident inhimself.Hehathnothingofhisown,butwhatwillobstruct him in his way of holy obedience. Unless these things aredeposed, laid aside, cast away, we cannot run the race with successwhereunto we are called. How this is to be done, shall be afterwardsdeclared.

(2.) The words wherein the things themselves to be laid aside areexpressed being metaphorical, and not used anywhere else in theScripture unto the samepurpose, occasion hath been taken for variousconjecturesabouttheirsenseandpreciseintendment.Especiallythelastword,εὐπερίστατος,beingusedbutthisonceintheNewTestament,andscarce, ifatall, inanyotherauthor,hathgivenadvantageuntomanytotry theircriticalskill to theutmost. Ishallnotconcernmyself inanyofthem, to approve or refute them. Those which are agreeable unto the

analogyoffaithmaybereceivedasanyshallseereason.ThisIknow,thatthe true expositionof thosewords, or the applicationof themunto thepurposeintended,istobetakenfromotherScripturerules,giveninthesamecaseanduntothesameend,withtheexperienceofthemwhohavebeenexercisedwith trials for theprofessionof thegospel.These I shallattenduntoaloneintheinterpretationofthem;whichwillgiveusasenseno way inconsistent with the precise signification of the wordsthemselves,whichisallthatisnecessary.

Ὄγκονπάντα.[1.]Thatwhichwearefirsttolayaside,is"everyweight."The expressionwill scarce allow that this should be confined unto anyonething,orthingsofanyonekind.Nomoreseemstobeintended,butthat we part with every thing, of what kind soever it be, which wouldhinderusinourrace.Andsoitisofthesameimportancewiththegreatcommandofself-denial,whichourSaviourgivesinsuchstrictchargetoallwhotakeonthemtheprofessionofthegospel,asthatwithoutwhichtheywouldnotperseveretherein,Matt.16:24,25.Wemayhavethecrosslaiduponus,whetherwewill orno, butwe cannot take it up, so as tofollow Christ, unless we first deny ourselves. And to deny ourselvesherein,ortothispurposeoftakingupthecross,istotakeoffourmindsfrom the esteem and value of all things that would hinder us in ourevangelicalprogress.Thisisto"layasideeveryweight"inametaphoricalexpression,withrespectuntoourobedienceasarace.Andasthissenseiscoincidentwiththatgreatgospel-rulegivenus inthesamecase,so it issuiteduntotheexperienceofthemthatarecalledtosuffer.Theyfindthatthe first thingwhich theyhave todo, isuniversally todeny themselves;which if theycanattainunto, theyare freedfromeveryweight,andareexpediteintheircourse.Andthisexpositionwemayabidein.

But because there is another great gospel rule in the same case,whichrestrainsthisself-denialuntoonesortofthings,whichthewordseemstopointunto,andwhichfalls inalsowithexperience, itmayhavehereanespecialregard.AndthisrulewemaylearnfromthewordsofourSaviouralso,Matt.19:23,24,"Jesussaiduntohisdisciples,VerilyIsayuntoyou,Thatarichmanshallhardlyenterintothekingdomofheaven.AndagainIsayuntoyou,Itiseasierforacameltogothroughtheeyeofaneedle,thanforarichmantoenter intothekingdomofGod."Nothingbutthe

exceedinggreatnessof thepowerofGodandhis grace can carry a richman safely, in a time of suffering, unto heaven and glory. And it isconfirmedby theapostle, 1Tim.6:9, 10, "But they thatwillbe rich fallinto temptation, and a snare, and intomany foolish and hurtful lusts,which drownmen in destruction and perdition," etc. The riches of thisworld,andtheloveofthem,areapeculiarobstructionuntoconstancyintheprofessionofthegospel,onmanyaccounts.These,therefore,seemtobeaburden,hinderingusinourraceinanespecialmanner.

And these things are called a "weight," not from their own nature, fortheyarelightasvanity,butfromtheconsequentofoursettingourheartsand affections upon them.Whenwe so embrace them, so adhere untothem, as to take them intoourminds andaffections, they are aweightwherewithnomanisabletorunaChristianrace.Ifwhenwearecalledtosufferings,theloveofthisworld,andthethingsofit,withourlivesintheenjoymentofthem,beprevalentinus,weshallfindthemsuchaweightuponus aswill utterly disenable us unto our duty.Amanmay burdenhimselfwithfeathersorchaff,aswellaswiththingsinthemselvesmoreponderous.

That which remains unto the exposition of these words, is, how thisweightshouldbelaidaside;whichalthoughitbetheprincipalthingtoberegarded,yetisitwhollyoverseenbyexpositors,asmostthingspracticalare.

Supposetheweighttobelaidasidetobethegoodthingsofthislife,withtheengagementofouraffectionsuntothem;thenuntothis layingthemaside,—

1st.Itisnotordinarilyrequiredthatweshouldabsolutelypartwiththem,andforegoourlawfulpossessionofthem:Isay,itisnotsoordinarily.Butthere have been, and may be seasons, wherein that direction of ourSaviour unto the youngman, "Go sell what thou hast, and give to thepoor, and followme,"must take place. Somany in the primitive timessoldtheirpossessions,distributingwhattheyhadtothepoor,Acts4.Andthat example may be obliging, where there is a coincidence of greatpersecutioninanyonenation,andgreatopportunitiesofpropagatingthegospelelsewhere,asthecasethenwas.Butordinarilythisisnotrequired

of us. Yea, there are times wherein some men's enjoyments andpossessionofrichesmaybenohinderanceuntothemselves,andofgreatuseunto thewhole church,by their contributionsunto its relief;whicharefrequentlydirectedbytheapostles.Andinthedischargeofthisdutywill lie a decretory determination of the sincerity of their faith andprofession.

2dly. This laying them aside includes a willingness, a readiness, aresolution, to part with them cheerfully for the sake of Christ and thegospel, if called thereunto. So was it with them that "took joyfully thespoiling of their goods."When this resolution is prevalent in themind,thesoulwillbemucheasedof thatweightof those thingswhichwouldhinderitinitsrace.Butwhilstourheartscleaveuntothemwithanunduevaluation, whilst we cannot attain unto a cheerful willingness to havethemtakenfromus,ortobetakenourselvesfromthem,forthesakeofthegospel,theywillbeanintolerableburdenuntousinourcourse.Forhencewilltheminddisputeeverydangerousduty,hearkentoeverysinfulcontrivance for safety, be surprised out of its own power by everyappearingdanger,andbediscomposedinitsframeonalloccasions.Suchaburdencannomancarryinarace.

3dly.Sedulousanddailymortificationofourheartsandaffections,withrespect unto all things of this nature, is that which is principallyprescribed unto us in this command of laying them aside as a weight.This will take out of them whatever is really burdensome unto us.Mortification is the dissolution of the conjunction or league that isbetweenouraffectionsandearthly things,whichalonegives themtheirweightandcumbrance.SeeCol.3:1–5.Wherethisgraceanddutyareintheir due exercise, these things cannot influence the mind into anydisorder,normakeitunreadyforitsrace,orunwieldyorinexpediteinit.This is that which is enjoined us in this expression; and therefore, todeclarethewholeofthedutyrequiredofus,itwerenecessarythenatureofmortificationingeneral,withitscauses,means,andeffects,shouldbeopened;whichbecauseIhavedoneelsewhereatlarge,Ishallhereomit.

4thly. There is required hereunto continual observation of whatdifficulties and hinderances these things are apt to cast on ourminds,eitherinourgeneralcourse,orwithrespectuntoparticularduties.They

operate on our minds by love, fear, care, delight, contrivances, with amultitude of perplexing thoughts about them. Unless we continuallywatch against all these ways of engaging our minds, to obviate theirinsinuations,weshall findthemaweightandburdeninallpartsofourrace.

Thesearesomeofthewaysandmeanswherebythosewhoengagetheirhearts unto a constant, patient perseverance in the profession of thegospel,maysofarlayasidetheweightofearthlythings,anddisentangletheiraffectionsfromthem,asthattheymaycomfortablypasson,andgothroughwiththeirengagement.

And thedayswhereinwe livewillgiveusabetterunderstandingof theduty here prescribed unto us, than anywe are likely to learn from theconjecturesofmenateaseabouttheprecisesignificationof thisorthatword, which, being metaphorically used, is capable of variousapplications. But theworld is at present filledwith fears, dangers, andpersecutions, for the gospel. Those who will live godly in Christ Jesusmust expect persecution. Loss of goods, estates, liberties, lives, arecontinuallybeforethem.They,andnoothers,knowhowfarthemindsofbelieversaresolicitedwiththesethings,whatimpressionstheymakeonthem, andwhat encumbrance they design to be, and in somemeasureare,untothemintheirprogress;andtheyaloneunderstandwhatitistolay aside the weight of them, in the exercise of the graces and dutiesbeforementioned.Faith,prayer,mortification,ahighvaluationofthingsinvisible and eternal, a continual preference of them unto all thingspresent and seen, are enjoined in this word, of "laying aside everyweight."

Τήνἀμαρτίανεὐπερίστατον.[2.]Thesecondthingtobelaidaside,is"thesin thatdothsoeasilybesetus." I intimatedbefore, thatby reason thiswordisnowhereelseusedinthewholeScripture,manyhavemultipliedtheirconjecturesconcerningthemeaningofit.Ishall,withoutanygreatexaminationofthem,makethatinquiryintothemindoftheHolyGhosthereinwhichGodshalldirectandenableunto.

1st. The great variety of translations in rendering the word make itapparent that no determinate sense could be gathered from its precise

signification. For otherwise, both in its original and its doublecomposition,thewordsthemselvesareordinary,andofcommonuse.Seethevarious translationsbeforementioned,whereuntomanyothersmaybeadded,scarcetwoagreeinginthesamewords.

2dly.Wemaybesatisfiedthatnobareconsiderationoftheword,eitherassimple,orinitscomposition,oritsuseinotherauthors,willof itselfgiveusthefullandpropersignificationofitinthisplace.Anditisevidentunto me from hence, in that those who have made the most diligentinquisition into it, and traced it through all its forms, aremost remotefrom agreeing what is, or should be the precise signification of it, butclose their disquisitions with various and opposite conjectures. And,which is yet worse, that whichmostly they fix upon is but a sound ofwords,whichconveysnorealsenseuntotheexperienceofthemthatdobelieve.Howbeit, itwasnopartofthedesignoftheapostletogiveusaperplexity,by theuseofanambiguousword;but the thinghe intendedwasatthattimecommonlyknown,andnotobscuredbythenewclothinggivenit,toaccommodatetheexpressionofituntothepresentmetaphor.

3dly.Ishallthereforeattenduntotheguidesbeforementioned,namely,otherScripturedirectionsandrulesinthesamecase,withtheexperienceofbelievers,whoareexercisedinit,andtheuseofthoseotherwordswithwhichthisἅπαξλεγόμενονisherejoined.

1st. Thewordἀποτίθημι, to "lay aside," is never used in the Scripture,withrespectuntothatwhichisevilandsinful,butwithregarduntotheoriginaldepravationofnature,andthevicioushabitswhereinitconsists,with the effects of them. The places are these alone: Eph. 4:22,Ἀποθέσθαιὑμᾶς,—"Thatyeputoff,concerningtheformerconversation,the old man, which is corrupt according to the deceitful lusts." Nonedoubts but that it is the original pravity of our nature that is hereintended. Verse 25, Διὸ ἀποθέμενοι τὸ ψεῦδος,—"Wherefore put awaylying;"abranchspringingfromthesameroot.Col.3:8,Νυνὶδὲἀποθέσθεκαὶὑμεῖςτὰπάντα,—"Butnowyealsoputoffallthese;"thatis,thethingswhich he discourseth of, or original corruption, with all the fruits andeffects of it. James 1:21,Διὸἀποθέμενοι πᾶσανῥυπαρίαν,—"Whereforelayapartallfilthinessandsuperfluityofnaughtiness;"whichisthesame.1Pet.2:1,Ἀποθέμενοιοὐνπᾶσανκακίαν,—"Layingasideallmalice;" to

thesamepurpose.Elsewherethiswordisnotused.Itisthereforeevident,that in all otherplaces it is appliedonlyuntoourduty andactingwithreferenceuntotheoriginalpravityofournature,withthevicioushabitswhereinitconsists,andthesinfuleffectsorconsequentsofit.Andwhyitshouldhaveanotherintentionhere,seeingthatitisnotonlysuiteduntotheanalogyoffaith,butmostagreeableuntothedesignoftheapostle,Iknownot.And the truth is, thewantofadueconsiderationof thisoneword, with its use, which expositors have universally overlooked, hathoccasionedmanyfruitlessconjecturesontheplace.

2dly. The general nature of the evil to be deposed or laid aside, isexpressedbyἁμαρτία, and thatwith the articleprefixed, τὴνἁμαρτίαν,"that sin."Now this, if therebenothing to limit it, is tobe taken in itslargest, most usual, and eminent signification. And that this is theoriginal depravation of our nature, cannot be denied. So it is in anespecial manner stated, Rom. 7, where it is constantly called by thatname:Verse13,ἡἁμαρτία,"sin;"thatis,thesinofournature.Andtheἡοἰκοῦσαἐνἐμοὶἁμαρτία,verse17,"thesinthatdwellethinme,"isofthesameforceandsignificationwithἡἁμαρτίαεὐπερίστατος, "thesin thatdothsoeasilybesetus;" thoughtheallusionsarevarious, theonetakenfromwithin,theotherfromwithout.Seeverses20,23.But,—

3dly.Idonotjudgethatoriginalsinishereabsolutelyintended,butonlywith respect unto an especial way of exerting its efficacy, and unto acertainend;namely,asitworksbyunbelieftoobstructusin,andturnusaway from, the profession of the gospel. And so the instruction falls inwiththerulegivenus inthesamecase inotherplacesof theepistle;aschap.3:12,"Takeheed,brethren,lesttherebeinanyofyouanevilheartofunbelief, indepartingfromthelivingGod."TodepartfromthelivingGod,andtoforsakethecourseofourprofession,arethesame.Andthecauseofthemis,an"evilheartofunbelief."Forsoitisexpoundedinthenext verse, "That ye be not hardened through the deceitfulness of sin."And the like rule isgivenus in this chapter,verse 15.Thesin thereforeintendedisindwellingsin;which,withrespectuntotheprofessionofthegospel and permanency therein with patience, worketh by unbelief;wherebyitexposethusuntoallsortsoftemptations,givesadvantageuntoalldisheartening,weakening,discouragingconsiderations,stillaimingto

makeusfaint,andsoatlengthtodepartfromthelivingGod.

Thesethingsbeingfixed,itisallonewhetherweinterpretεὐπερίστατος,"thatwhichdotheasilybesetus,"thatisinareadinessalwayssotodo;or"thatdotheasilyexposeustoevil;"whicharethetwosensesofthewordwithanyprobabilitycontendedfor.Bothcometothesame.

Therearetwothingsyetremainingfortheexpositionofthesewords:1st.How this sin is said easily to beset us; and, 2dly. How wemust lay itaside.

1st.Andthefirstisspokenofit,becauseithathalladvantagestosolicitand draw off our minds from this duty, as also to weaken us in thedischargeofit.Thisisconfirmedbytheexperienceofallwhohavebeenexercised in this case,whohavemetwithgreatdifficulties in,andhavebeencalled to suffer for theprofessionof thegospel.Askof themwhattheyhave found in such cases tobe theirmostdangerous enemy,whathathhadthemosteasyandfrequentaccessuntotheirminds,todisturbanddisheartenthem,of thepowerwhereof theyhavebeenmostafraid:theywillallanswerwithonevoice,itistheeviloftheirownunbelievinghearts.Thishathcontinuallyattemptedtoentanglethem,tobetraythem,intakingpartwithalloutwardtemptations.Whenthisisconquered,allthingsareplainandeasyuntothem.Itmaybe,someofthemhavehadtheirparticulartemptations,whichtheymayreflectupon;butanyotherevilbysin,whichiscommonuntothemall,asthisisuntoallinthelikecase,theycanfixonnone.AndthisknownexperienceofthethinginthiscaseIpreferbeforeallconjecturesatthesignificationoftheword,madebymenwhoeitherneversuffered,orneverwellconsideredwhatitissotodo.

This sin is that which hath an easy access unto ourminds, unto theirhinderance in our race, or doth easily expose us unto danger, by theadvantagewhichithathuntotheseends.For,—

(1st.) It is always present with us, and so never wanting unto anyoccasion. It stands inneedofnohelpor furtherance fromanyoutwardadvantages to attempt our minds. Dwelling in us, abiding with us,cleavinguntous,itisalwaysreadytoclog,tohinderanddisturbus.Doth

any difficulty or danger appear in theway? it is at hand to cry, "Sparethyself,"workingbyfear.Isanysinfulcomplianceproposeduntous?itisreadytoargueforitsembracement,workingbycarnalwisdom.Doththewearinessofthefleshdeclineperseveranceinnecessaryduties?itwantsnotargumentstopromoteitsinclinations,workingbythedispositionsofremaining enmity and vanity. Doth thewholematter and cause of ourprofession come into question, as in a time of severe persecution? it isready to setall its enginesonwork forour ruin; fearofdanger, loveofthings present, hopes of recovery, reserves for a better season, theexamples of others esteemed good and wise, shall all be put into thehandsofunbelief, tobemanagedagainst faith,patience, constancyandperseverance.

(2dly.)Ithaththisadvantage,becauseithatharemaininginterestinallthe faculties of our souls. It is not inus as a disease that attempts andweakensonesinglepartofthebody,butasanevilhabitthatinfectsandweakensthewhole.Henceithathareadinesstoopposealltheactingsofgrace in every faculty of the soul. "The flesh," always and in all things,"lusteth against the Spirit."But thewhole discourse,which I have longsince published, of the Nature and Power of the Remainders ofIndwellingSininBelievers,beingonlyafullexpositionofthisexpression,"Thesinthatdothsoeasilybesetus,"Ishallnotfurtherhereagaininsistonit.

2dly.Thelastinquiryis,howwemay"layitaside,"orputitfromus.Onelearnedmanthinksitasufficientreasontoprovethatthesinofnatureisnothereintended,becausewecannotlaythatasidewhilstweareinthislife.ButIhaveshowedthatthewordisneverused,whenadutyis initenjoineduntous,butitiswithrespectuntothissin.Wherefore,—

(1st.)Wearetolayitasideabsolutelyanduniversally,asuntodesignandendeavour.Wecannot in this lifeattainuntoperfection inholiness,yetthisisthatwhichwearetoendeavourallthedaysofourlives:so,thoughwecannotabsolutelyandperfectlydestroythebodyofdeath,crucifytheoldman in its lustsutterlybya totaldeath,andso layaside indwellingsin,yetitisourdutytobeendeavouringofitallourdays.Sotheapostleproposethboththeseequallyuntous,2Cor.7:1,"Letuscleanseourselvesfromallpollutionofthefleshandspirit,perfectingholinessinthefearof

God."Wemust equallywatch unto both, andwork for both, though inneitherwecanattainabsoluteperfectioninthislife.Thiswearealwaystoaimat,andprayfor,1Thess.5:23.

(2dly.)Weoughtactuallytolayitasideinsuchameasureanddegree,asthatitmaynotbeaprevalenthinderanceuntousinanyofthedutiesofChristian obedience. For it may have various degrees of power andefficacy inus,andhathso,accordingas it isneglectedor is continuallymortified.Anditofttimestakesadvantage,byaconjunctionwithoutwardtemptations,untoourunspeakableprejudice.Weoughttolabourinthelessening of these degrees, in theweakening of its strength, so as that,althoughitwillfightandrebelagainstthelawoftheSpiritoflifeinourminds, it shall not prevail to hinder, entangle, or weaken us in anyspiritualduty,noreithersovexusordefileusastodepriveusofthatholyconfidenceinourwalkbeforeGodwhichweoughttopreserve.Andthisisactuallyattainableinthislife;anditisfromourwofulneglectandsin,where it is otherwise.And if themortification of it be neglected in anyone branch, or any of its puttings forth of power, if any one sin beindulgedunto,itwillruinallstrengthandresolutioninandforsufferingontheaccountofthegospel.Soweseebydailyexperience;oneisruinedby one lust, another by another. Hence after the apostle hath given incharge this mortification in general, he applies it unto all sorts ofparticularsins,Eph.4:22–32.Andwemayobserve,—

Obs. V. That universal mortification of sin is the best preparative,preservative, and security, for constancy inprofession in a timeof trialand persecution.—Whatever may be our purposes, resolution, andcontrivances, if unmortified sin in any prevalent degree, as love of theworld, fearofman,sensual inclinationstomakeprovisionfor the flesh,doabideinus,weshallneverbeabletoholdoutinourraceuntotheend.

Obs.VI.Whereas the nature of this sin, at such seasons, is towork byunbelieftowardsadeparturefromthelivingGod,ortherelinquishmentofthegospelandprofessionofit,weoughttobecontinuallyonourwatchagainstallitsarguingsandactingstowardsthatend.—Andnosmallpartofourspiritualwisdomconsistsinthediscoveryofitsdeceitfulworking;which the apostle gives us severe cautions about,Heb. 3. And thewaywhereby it principallymanifests itself, is by the clogs and hinderances

which it puts upon us in the constant course of our obedience. Hencemanythink,thatwhereasitissaid"easilytobesetus,"thatis,untoourletandhinderance,anallusionistakenfromalonggarment;whichifamanwear intherunningofarace, itwillhinder,perplex,andentanglehim,andsometimescasthimtotheground;sothatunlesshecastitawayhecanhavenosuccessinhisrace.

3.Thelastthingexpressedisthedutyitselfdirectedandexhortedunto,"Letusrunwithpatiencetheracethatissetbeforeus."Whatisthedutyin general intended hath been sufficiently declared; but whereas theterms wherein it is expressed, all but that word, "with patience," aremetaphorical,theymustbeopened.

Ἀγῶνα. (1.) That with respect whereunto we are exhorted, is ἀγών,"certamen,"—"a strife or conflict." It is used for any thing, work orexercise,aboutwhichthereisastrivingandcontendinguntotheutmostofmen'sabilities,—suchaswereusedwhenmencontendedformasteryand victory in theOlympic games: and so it is applied unto all earnestspiritualendeavoursinanykind,Phil.1:30;Col.2:1;1Thess.2:2;1Tim.6:12. Inallwhichplaces it isused toexpress theearnestendeavoursofthepreachersandministersofthegospelfortheconversionofsoulsandedificationof the church, in themidst of all difficulties, and against alloppositions.Andtheapostleexpresseththewholecourseofhisministryandobediencebyit,2Tim.4:7,Τὸνἀγῶνατὸνκαλὸνἠγώνισμαι:whichwerender,"Ihavefoughtagoodfight;"'Ihavegonethroughthatcontest,against all oppositions,which is allotteduntome, unto a victory.'Herethesenseofthewordisrestraineduntotheparticularinstanceofarace,becauseweareenjoinedtorunit;whichisthemeansofsuccessinarace.Butitissucharaceasisforavictory,forourlivesandsouls;whereintheutmostofour strengthanddiligence is tobeput forth. It isnotmerely"cursus,"but"certamen."Andbytheverbourwholecontestforheavenisexpressed, Luke 13:24, Ἀγωνίζεσθε εἰσελθεῖν,—"Strive to enter." Werender it,"strivingforthemastery,"1Cor.9:25;wheretheapostlehaththesameallusionuntotheOlympicgames.Andinthesameallusionitiscalleda "wrestling."Ἔστινἡμῖνἡπάλη,—"There isawrestlingassigneduntous,"appointedforus,Eph.6:12;whichwastheprincipalcontestinthe old trials for mastery. And what is required thereunto the apostle

doth most excellently declare in that place, verses 10–13. Whereforesundry things are intimated in this metaphorical expression, of ourChristianobedienceandperseverancetherein.

[1.]Thatitisamatterofgreatdifficulty,whereuntotheutmostexerciseofourspiritualstrengthisrequired.Contendingwithallourmightmustbeinit;withoutwhichallexpectationofsuccessinaraceformasteryisvainand foolish.Hence the apostle prescribes, as ameans of it, that we be"strongintheLord,andinthepowerofhismight,"Eph.6:10;givingushisownexampleinamosteminentmanner,1Cor.9:24–27.

[2.]Itissucharaceaswhereinwehaveallthosethingstoconsiderwhichthey had who strove for mastery in those games, from whence theallusion is taken: as there is the judge or βραβευτής, the "rewarder" ofthemwhichovercome,—whichisChristhimself;andthereistherewardproposed,—which, as the apostle tells us, is an incorruptible crown ofglory; and there are encouraging spectators, even all the holy angelsabove, and the churchbelow;with sundry other thingswhichmight beusefullyimproved.

[3.]Itbeingarace, it isofnoadvantageforanyonemerely tobeginormakeanentranceintoit.Everyoneknowsthatallislostinarace,whereamandothnotholdoutuntotheend.

Προκείμενονἡμῖν. (2.) This race is said to be "set before us." It is notwhatwefallintobychance,itisnotofourownchoiceorprojection;butitissetbeforeus.HethatsetsitbeforeusisChristhimself,whocallsusunto faith and obedience. And a double act of his is intended in thissettingoftheracebeforeus:[1.]Preparation,orhisdesigning,preparing,and appointing of it. He hath determined what shall be the way ofobedience,limitingtheboundsofit,andorderingthewholecourse,withallandeveryoneofthedutiesthatbelongthereunto.Thereareracesthatmen have chosen, designed, prepared for themselves; which they runwithallearnestness.Sucharethewaysofwill-worship,superstition,andblind, irregulardevotion, that theworldaboundswith.Believers attenduntothatracealonewhichChristhathdesignedandpreparedforthem;which is therefore straight and holy. [2.] Proposition: it is by himproposeduntous,itissetbeforeusinthegospel.Thereinhedeclaresthe

wholenatureofit,andallthecircumstancesthatbelonguntoit.Hegivesus a full prospect of it, of all the duties required in it, and all thedifficulties we shallmeet withal in the running of it.He hides nothingfromus,especiallynotthatofbearingthecross;thatourentranceintoitmaybeanactofourownchoiceandjudgment.Whatever,therefore,wemeetwithal in it,we can have no cause of tergiversation or complaint.Andboththeseheconfirmsbyhisownexample,astheapostleshowsinthe next verse. This is that which believers both reprove and refreshthemselves withal, when at any time they fall into tribulation for thegospel.'Whydoyoufaint?whydoyourecoil?Hathhedeceivedyou,whocallsyoutofollowhiminobedience?Didhehideanythingfromyou?Didhenotsetthesetribulationsbeforeyou,aspartoftheracethatyouweretorun?'Sotheyarguethemselvesintoaholyacquiescencyinhiswisdomandwill.

Thisisthegreatencouragementandassuranceofbelieversintheirwholecourseofobedience, thatwhatever theyarecalledunto isappointedforthem and prescribed unto them by Jesus Christ. Hence the apostleaffirms,thathedidnot"fightuncertainly,asonebeatingtheair,"becausehe had an assured path and course set before him. 'This is that whichChrist hath appointed for me; this is that which at my first call heproposedtome,andsetbeforeme,'aresoul-quietingconsiderations.

(3.) Our whole evangelical obedience being compared to a race, ourperformance of it is expressed by "running," which is proper andnecessaryuntoarace.And theobedienceof faith isoftensoexpressed:Ps.119:32;Cant.1:4;Isa.40:31;1Cor.9:24;Gal.2:2;Phil.2:16;Gal.5:7.Andtherearetwothingsrequireduntorunning:[1.]Strength;[2.]Speed;the one unto it, the other in it. There is nothing thatmore strength isrequireduntothanuntorunninginarace:"Rejoicethasastrongmantoruna race,"Ps. 19:5.Hehadneedbea strongman,whoundertakes torunaraceforaprizeorvictory.Andspeedisincludedinthesignificationof theword.To"run," is togoswiftlyandspeedily.Thefirst isopposeduntoweakness,andtheothertoslothandnegligence.Andthesearethethings required unto our Christian race: [1.] Strength in grace; [2.]Diligence with exercise. The due performance of gospel obedience,especiallyinthetimesoftrialandtemptation,isnotathingofcourse,is

nottobeattendedinanordinarymanner.Spiritualstrength,putforthinourutmostdiligence,isrequireduntoit.

Seeing,therefore,thatwearecalleduntotherunningofarace,weshouldgreatlyconsiderthethingswhichmayenableussotodo,thatwemay"sorun as that we may obtain." But our weakness, through our want ofimprovingtheprinciplesofspirituallife,andourslothintheexerciseofgrace, for themostpart, cannot sufficientlybebewailed;and Iamsureareinconsistentwiththisexhortationoftheapostle.

Δἰ ὑπομονῆε. (4.) The last thing to be considered in the words, is thenecessaryadjunctorconcomitantofthisrunningtherace,namely,thatitbe"withpatience."Patienceiseitheraquiet,submissivesufferingofevilthings, or a quietwaiting for good things futurewithperseverance andcontinuance,untotheconquestoftheone,ortheenjoymentoftheother.Thewordhereusedisbymosttranslated"tolerantia,"andsoprincipallyrespects the suffering of evil and persecution, which they were toundergo.But these thingsmaybedistinguished, though theycannotbeseparated, where patience is a fruit of faith. He who suffereth quietly,submissively,withcontentandsatisfaction,whatheiscalleduntofortheprofession of the gospel, doth also quietly wait for and expect theaccomplishmentofthepromisesmadeuntothemwhichsosuffer,whicharegreatandmany.

There are sundry things supposed unto this prescription of patience inour race; as, [1.] That the race is long, and of more than ordinarycontinuance.Soitis,andsoitseemsuntoallthatareengagedinit.[2.]That we shall be sure to meet with difficulties, oppositions, andtemptationsinthisrace.[3.]Thatthesethingswillsolicitustodesist,andgiveoverourrace.Withrespectuntothemall,patienceisprescribeduntous;which,whenithathits"perfectwork,"willsecureusinthemall.Seetheexpositiononchap.6:12,15.And,—

Obs.VII.Therewardthatisproposedattheendofthisraceiseverywayworthyofallthepains,diligence,andpatience,thataretobetakenandexercisedintheattainmentofit.

Hebrews12:2

The apostle here risethunto thehighest direction, encouragement, andexample, with respect unto the same duty, whereof we are capable.Hithertohehathproposeduntoustheirexamplewhohadandprofessedthesamefaithwithourselves;now,heproposethHimwhoistheauthorand finisher of that faith in us all. And therefore their faith is onlyproposeduntousforour imitation;hispersonisproposeduntousasagroundalsoofhopeandexpectation.

Ver.2.—Ἀφορῶντες εἰς τὸν τῆςπίστεωςἀρχηγὸνκαὶ τελειωτὴν Ἰησοῦν·ὅς ἀντὶ τῆς προκειμένης αὑτῷ χαρᾶς, ὑπέμεινε σταυρὸν, αἰσχύνηςκαταφρονήσας,ἐνδεξιᾷτετοῦθρόνουτοῦΘεοῦἐκάθισεν.

Ἀφορῶντες. Vulg. Lat., "aspicientes;" Eras., "respicientes;" Bez.,"intuentes;" Syr., רוחנו , "et respiciamus;" "looking:" we want a word toexpressthatactofintuitionwhichisintended.

Εἰς,"in,""ad;""on,unto;""lookingon;"oraswebetter,"unto."

Ἀρχηγόν. Vulg. Lat., "auctorem," the "author;" "ducem," the "captain,"the "leader." Syr., אשיר אוה והד , "who was," or "who was made, thebeginning,"or"theprince."

Τελειωτήν,"consummatorem,""perfectorem."Syr., ארומג ,"thecompleter"or "perfecter." Rhem., "the consummator," "the finisher." The word iscommonlyusedinthisepistleforthatwhichiscompleteorperfectinitskind.

ἈντίisomittedbytheVulg.;andthesentenceisrenderedbytheRhem.,"who, joy being proposed unto him." "Pro," it may be for ἕνεκα. Themeaningofitmustbeconsidered.

Προκειμένης αὑτῶ. Syr., הל אוה תיאד , "which he had," which wasuntohim,proposeduntohim.

Αἰσχύνης καταφρονήσας. Vulg. Lat., "confusione contemptâ." Rhem.,

"contemning confusion." Syr., רסמא אתתהב לעו , "and exposedhimself unto confusion." "He despised the shame." "Ignominiâcontemptâ,""scornfulshame."

Ver.2.—LookinguntoJesus,theauthorandfinisherofthefaith;who,forthejoythatwassetbeforehim,enduredthecross,despisingtheshame,andissetdownattherighthandofthethroneofGod.

Herein, as I said, the apostle issues his encouraging exhortation untoperseverance in the faith and obedience of the gospel. He had beforegatheredupparticular instancesforourexample, fromthebeginningoftheworld.Andhechoseoutthosepersonswhichweremosteminent,andthose things wherein their faith wasmost eminent, wherein they havewitnessedunto the truthwhichhe confirms.Somedid it bydoing, andsome by suffering; some one way, some another. But he ascends nowuntoHimwhohadall inhimself,andgaveauniversalexampleof faithandobedienceineverykind.Fromourcompanionsinbelievingheleadsusunto"theauthorandfinisherofourfaith."Andthereforehedothnotproposehimuntousinthesamemannerashedidthebestofthem,asmere examples, and that in this or that particular act of duty; but heproposeth his person in the first place, as the object of our faith, fromwhomwemightexpectaidandassistanceforconformityuntohimself,inthatwherein he is proposed as our example. And I shall first open thewords, and then showwherein the force of the apostle's argument andexhortationdothconsist.

Ἀφορῶντες.1.Thereisapeculiarwayormannerofourrespectuntohimprescribed;whichisnotsowithrespectuntothewitnessesbeforecalledout. This is "looking" to him. And being put in the present tense, acontinued act is intended. In all that we do, in our profession andobedience,weareconstantlytobelookinguntoChrist.

"Looking,"intheScripture,whenitrespectsGodorChrist,denotesanactof faith or trust,with hope and expectation. It is not amere act of theunderstanding,orconsiderationofwhatwelookon;butitisanactofthewholesoulinfaithandtrust.SeePs.34:4–6.Isa.45:22,"Lookuntohim,andbesaved,alltheendsoftheearth;"thatis,byfaithandtrustinhim.Such is the lookofbelieversonChristaspierced,Zech.12:10.SeeHeb.

11:10,9:28.Mic.7:7,"IwilllookuntotheLORD;IwillwaitfortheGodofmysalvation:myGodwillhearme."

Wherefore the Lord Jesus is not proposed here unto us as a mereexampletobeconsideredofbyus;butashimalsoinwhomweplaceourfaith, trust, and confidence, with all our expectation of success in ourChristian course.Without this faith and trust in him,we shall have nobenefitoradvantagebyhisexample.

Andthewordhereusedsoexpressethalookinguntohim,astoincludealooking off fromall other thingswhichmight be discouragements untous.Sucharethecross,oppositions,persecutions,mockings,evilexamplesofapostates,contemptofallthesethingsbythemost.NothingwilldivertanddrawoffourmindsfromdiscouragingviewsofthesethingsbutfaithandtrustinChrist.Looknotuntothesethingsintimesofsuffering,butlookuntoChrist.Wherefore,—

Obs. I. The foundation of our stability in faith and profession of thegospel, in timesof trialandsuffering, isaconstant lookinguntoChrist,withexpectationofaidandassistance;hehavingencouragedusuntoourdutybyhisexample,asinthefollowingwords.—Norshallweendureanylongerthanwhilsttheeyeofourfaithisfixedonhim.Fromhimalonedowederiveourrefreshmentsinallourtrials.

2. The object of this act or duty is proposeduntous: (1.)Byhis name,"Jesus."(2.)Byhisofficeorwork;"theauthorandfinisherofourfaith."

Εἰς Ἰησοῦν. (1.)He is here proposed unto us by the name of "Jesus." Ihave before observed more than once, that the apostle in this epistlemakesmentionofhimbyallthenamesandtitlestherebyheiscalledintheScripture,sometimesbyone,andsometimesbyanother;andineveryplacethereissomepeculiarreasonforthenamewhichhemakesuseof.ThenameJesusmindsusofhimasaSaviourandasufferer:thefirst,bythesignificationofit,Matt.1:21;thelatter,inthatitwasthatnamealonewherebyhewasknownandcalledinallhissufferingsinlifeanddeath,—thatis,inthatnaturesignifiedinthatname.Assuch,underthisblessedconsideration of his being a Saviour and a sufferer, are we herecommanded to look unto him: and this very name is fall of all

encouragementsuntothedutyexhortedunto.LookuntohimashewasJesus;thatis,boththeonlySaviourandthegreatestsufferer.

Τὸντῆςπίστεωςἀρχηγὸνκαὶτελειωτήν.(2.)Heisproposedbyhisofficeorwork:"Theauthorandfinisherofourfaith."Heisso,andhealoneisso;andhemaybesaidsotobeonvariousaccounts.

[1.]Of procurement and real efficiency.Hebyhis obedience anddeathprocuredthisgraceforus.Itis"givenuntousonhisaccount,"Phil.1:29.Andhepraysthatwemayreceiveit,John17:19,20.Andheworksit inus,orbestowsitonus,byhisSpirit,inthebeginningandalltheincreasesof it from first to last. Hence his disciples prayed unto him, "Lord,increase our faith," Luke 17:5. See Gal. 2:20. So he is the "author" orbeginnerofourfaith,intheefficaciousworkingofitinourheartsbyhisSpirit;and"thefinisher"of it inall itseffects, inliberty,peace,andjoy,andallthefruitsofitinobedience:for"withouthimwecandonothing."

[2.]Hemaybesaidtobesowithrespectuntotherevelationoftheobjectof our faith, that which under the gospel we are bound to believe. So"grace and truth came by him," in that "noman hath seenGod at anytime,theonly-begottenSon,whichisinthebosomoftheFather,hehathdeclaredhim,"John1:17,18.Soheaffirmsofhimself,"Ihavemanifestedthy name unto themenwhich thou gavestme out of theworld," John17:6.Andindistinctionfromallrevelationsmadebytheprophetsofold,it is said, that "in these lastdaysGodhathspokenuntousbyhisSon,"Heb.1:1,2.Henceheiscalled"Theapostleofourprofession,"Heb.3:1.Seetheexposition.Sohebeganit,orwastheauthorofthatfaithwhichispeculiarlyevangelical, inhispropheticaloffice,—thewordwhich"begantobespokenbytheLord,"Heb.2:3;andwhichhehathsofinishedandcompleted that nothing can be added thereunto. But this alone is notsufficienttoanswerthesetitles.Forifitwere,Mosesmightbecalledtheauthor,ifnotthefinisheralso,ofthefaithoftheoldtestament.

[3.]Somethinkthatrespectmaybehaduntotheexamplewhichhesetusintheobedienceoffaith,inallthatwearecalledtodoorsufferbyitorontheaccountofit.Anditwasso,afullandcompleteexampleuntous;butthisseemsnottobeintendedintheseexpressions,especiallyconsideringthathisexampleisimmediatelybyitselfproposeduntous.

[4.]Heissobyguidance,assistance,anddirection.Andthisiscertainlyintended;butitisincludedinthatwhichwasinthefirstplaceinsistedon.

Itistrue,thatinallthesesensesourfaithfromfirsttolastisfromJesusChrist.But that [mentioned] in the firstplace is thepropermeaningofthewords;fortheybothofthemexpressanefficiency,arealpowerandefficacy, with respect unto our faith. Nor is it faith objectively that theapostletreatsof,thefaiththatisrevealed,butthatwhichisintheheartsofbelievers.Andhe is said tobe "theauthorand finisherof the faith;"that is, of the faith treated on in the foregoing chapter, in them thatbelievedundertheoldtestament,aswellasinthemselves.And,—

Obs.II.Itisamightyencouragementuntoconstancyandperseveranceinbelieving, thatHe inwhomwedobelieve is "theauthorand finisherofourfaith."—Hebothbeginsitinus,andcarriesitonuntoperfection.Foralthoughtheapostledesignspeculiarlytoproposehissufferingsuntousfor this end, yet he also shows fromwhence his example in them is soeffectual,namely,fromwhatheisanddothwithrespectuntofaithitself.

Obs.III.Theexerciseof faithonChrist, toenableusuntoperseveranceunder difficulties and persecutions, respects him as a Saviour and asufferer,astheauthorandfinisheroffaithitself.

Ἀντὶτῆςπροκειμένηεαὑτῷχαρᾶς.3.Thenextthinginthewords,isthegroundorreasonwhereonJesusdidandsufferedthethingswhereinheisproposedasourexampleuntoourencouragement;andthiswas,"forthejoythatwassetbeforehim."

Ἀντί. The ambiguous signification of the preposition ἀντί hath givenoccasionuntoapeculiarinterpretationofthewords.Formostcommonlyitsignifies,"inthesteadof,"onethingforanother.Thereonthissenseofthewordsisconceived,'Whereasallgloryandjoythereindidbelonguntohim,yethepartedwithit,laiditaside;andinsteadthereofchosetosufferwithignominyandshame.'SoitisthesamewithPhil.2:5–8.Butthereisnoreasontobindupourselvesuntotheordinaryuseoftheword,whenthe contexturewherein it is placed requires another sensenot contrarythereunto.WhereforeitdenotesherethefinalmovingcauseinthemindofJesusChristforthedoingwhathedid.Hediditontheaccountof"the

joythatwassetbeforehim."Andweareto inquire,(1.)Whatthis"joy"was;and,(2.)Howitwas"setbeforehim."

Τῆςχαρᾶς.(1.)"Joy"istakenforthethingswhereinhedidrejoice;whichhesoesteemedandvaluedasontheaccountofthemto"endurethecrossand despise the shame;" that is, say some, his own glorious exaltation.But this is rather a consequent of what he did, than themotive to thedoingofit;andassuchisexpressedinthecloseoftheverse.Butthisjoywhichwas set before him,was the glory ofGod in the salvation of thechurch. The accomplishment of all the counsels of divine wisdom andgrace, unto the eternal glory of God, was set before him; so was thesalvation of all the elect. These were the two things that the mind ofChristvaluedabovelife,honour,reputation,allthatwasdearuntohim.ForthegloryofGodhereinwasandisthesoulandcentreofallglory,sofar as it consists in themanifestation of the infinite excellencies of thedivine nature, in their utmost exercise limited by infinitewisdom.ThistheLordChristpreferredbefore,above,andbeyondallthings.Andthatthe exaltation of it was committed unto him, was a matter oftranscendentjoyuntohim.Andsohisloveuntotheelect,withhisdesireoftheireternalsalvation,wasinexpressible.Thesethingswerethematterof his joy. And they are contained both of them in the promise, Isa.53:10–12,"Whenthoushaltmakehissoulanofferingforsin,heshallseehis seed,he shallprolonghisdays, and thepleasureof theLORDshallprosper in his hand," etc. See how he expresseth his joy herein, Heb.10:5–9,withtheexposition.

(2.)Oursecondinquiryis,Howwasjoy"setbeforehim?"Itisanact,oracts of God the Father, the sovereign Lord of this whole affair, that isintended. And respect may be had unto three things herein: [1.] Theeternal constitution ofGod, that his suffering and obedience should bethe cause andmeans of these things; namely, the eternal glory ofGod,andthesalvationofthechurch.Inthiseternaldecree,inthiscounselofthedivinewill,perfectlyknownuntoJesusChrist,wasthisjoysetbeforehim,asuntotheabsoluteassuranceofitsaccomplishment.[2.]Untothecovenantof redemptionbetweentheFatherandtheSon,wherein thesethings were transacted and agreed, as we have at large elsewheredeclared.[3.]Toallthepromises,propheciesandpredictions,thatwere

givenoutbydivinerevelation,fromthebeginningoftheworld.Inthemwas this joy set before Christ. Whence he makes it the ground of hisundertaking, that in the volume, or head of the Book of God, it waswrittenofhim,thatheshoulddohiswill,Heb.10.Yea,thesethingsweretheprincipal subject and substanceof all divine revelations, 1Pet. 1:11,12.And the respect ofChristunto thesepromises andprophecies,withhis doing things so as that they might be all fulfilled, is frequentlymentionedintheevangelists.Sowasthejoysetbeforehim,orproposeduntohim.Andhis faithof itsaccomplishment,againstoppositions,andunderallhissufferings,isillustriouslyexpressed,Isa.50:6–9.

Obs. IV. Herein is the Lord Christ our great example, in that he wasinfluenced and acted, in all that he did and suffered, by a continualrespectuntothegloryofGodandthesalvationofthechurch.And,—

Obs. V. If we duly propose these things unto ourselves, in all oursufferings, as they are set before us in the Scripture,we shall not faintunderthem,norbewearyofthem.

Ὑπέμεινε σταυρόν. 4. The things themselveswherein theLord Jesus isproposed as our example are expressed: "He endured the cross, anddespisedtheshame."Painandshamearethetwoconstituentpartsofalloutwardsufferings.Andtheywerebotheminentinthedeathofthecross.No death more lingering, painful, and cruel; none so shameful incommonreputation,norinthethingitself,whereinhethatsufferedwasin his dying hours exposed publicly unto the scorn and contemptwithinsultation of the worst ofmen. It were easy tomanifest how extremetheywerebothinthedeathofChrist,onallconsiderations,ofhisperson,hisnature,his relations,disciples,doctrine, and reputation in themall.AndtheScripturedothinsistmoreonthelatterthanontheformer.Thereproaches, taunts, cruelmockings, and contempt, thatwere cast uponhim, are frequently mentioned, Ps. 22 and 69. But we must not hereenlarge on these things. It is sufficient that under these heads aconfluenceofalloutwardevilsiscontained,—thesubstanceofallthatcanbefall any of us on the account of the profession of the gospel.NeitherPaganism nor Popery can go farther than painful death, shamefulhanging,andthelikeeffectsofbloodycruelty.

With respect unto the first of these, it is said "he endured it." He"patiently endured it," as theword signifies. The invincible patience ofourLordJesusChrist,enduringthecross,wasmanifested,notonlyintheholy composure of his soul in all his sufferings to the last breath,expressed by the prophet, Isa. 53:7; but in this also, that during historments,beingsounjustly,soungratefully,sovillanouslydealtwithalbytheJews,heneitherreviled,reproached,nor threatenedthemwiththatvengeanceanddestructionwhichitwasinhispowertobringuponthemeverymoment;buthepitiedthem,andprayedforthemtothelast,thatifitwerepossibletheirsinmightbeforgiven,Luke23:34;1Pet.2:21–23.Never was any such example of patient enduring given in the world,beforenorsince;norcananyequaltoitbegiveninhumannature.

Obs. VI. This manner of Christ's enduring the cross ought to becontinuallybeforeus, thatwemayglorifyGod inconformity thereunto,according to themeasure of our attainments, whenwe are called untosufferings.—Ifwecanseethebeautyandgloryofit,wearesafe.

Αἰσχύνηςκαταφρονήσας.Asuntothesecond,orshame,"hedespisedit."Unto invincible patience he added heroic magnanimity. Αἰσχύνη is"ignominy,contempt,shame,fromreproachandscorn;"suchastheLordJesus inhisdeathwasexposedunto.An ignominy that theworld,bothJewsandGentiles,longmadeuseof,tocountenancethemselvesintheirunbelief.Thishe"despised;"—thatis,hedidnotsuccumbunderit;hedidnotfaintbecauseofit;hevalueditnot,incomparisonoftheblessedandgloriouseffectofhissufferings,whichwasalwaysinhiseye.

Obs. VII. This blessed frame of mind in our Lord Jesus in all hissufferings, is that which the apostle proposeth for our encouragement,anduntoour imitation.And it is thatwhichcontains theexerciseofallgrace,infaith,love,submissiontothewillofGod,zealforhisglory,andcompassionforthesoulsofmen,intheirhighestdegree.And,—

Obs.VIII.Ifhewentsothroughhissuffering,andwasvictoriousintheissue, we also may do so in ours, through his assistance, who is "theauthorandfinisherofourfaith."And,—

Obs. IX.Wehave thehighest instance that faithcanconquerbothpain

andshame.Wherefore,—

Obs.X.Weshouldneither think strangeof themnor fear them,on theaccountofourprofessionofthegospel,seeingtheLordJesushathgonebefore, in the conflict with them and conquest of them;—especiallyconsideringwhatisaddedinthelastplace,asuntothefruitandeventofhissufferings,namely,thatheis"setdownattherighthandofthethroneofGod;" inequalauthority, glory, andpowerwithGod, in the ruleandgovernmentof all.For themeaningof thewords, see theexpositiononchap.1:3,8:1.

In thewhole,wehaveanexactdelineationofourChristian course inatimeofpersecution:1.Intheblessedexampleofit,whichisthesufferingsofChrist.2.Intheassuredconsequentofit,whichiseternalglory:"Ifwesufferwithhim,we shall also reignwithhim."3. In adirection for theright successful discharge of our duty:which is the exercise of faith onChristhimselfforassistance,(1.)AsasuffererandaSaviour;(2.)Astheauthor and finisher of our faith. 4. An intimation of the greatencouragement, which we ought to fix upon under all our sufferings;namely,thejoyandglorythataresetbeforeus,astheissueofthem.

Hebrews12:3

And the apostle carries on the same argument, with respect unto anespecialimprovement,ofitinthisverse.

Ver. 3.—Ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶνἁμαρτωλῶν εἰς αὑτὸν ἀντιλογίαν, ἴνα μὴ κάμητε, ταῖς ψυχαῖς ὑμῶνἐκλυόμενοι

Ἀναλογίσασθε.Syr., וזח ,"see,""behold."Vulg.,"recogitate."Rhem.,"thinkdiligently on;" not unfitly. Beza, "reputate quis ille sit," "counting,""reckoning,""judgingwhoheis;"referringittothepersonofChrist.

Γάρ.Vulg.,"enim."Syr., ליכה ,"therefore;"forinsomecopiesoftheGreekitisοὖν:butwhenγάρisanoteofinferencefromwhatwassaid,andnotredditiveofthereasonofwhatwassaid,itisbetterrenderedinLatinby

"nam"than"enim,"andincludestheforceofοὖν,"therefore."

Τοιαύτην ἀντιλογίαν. Syr., אמכ , "quantum" or "quanta," "how greatthings;" referring unto the sufferings of Christ. And indeed ἀντιλογίαsignifies not only a "contradiction in words," but an "opposition inthings" also, or else the translator quite left out this word, renderingτοιαύτηνby אמכ .Vulg.,"talemcontradictionem,""suchcontradiction."

Ὑπὸ τῶν ἁμαρτωλῶν. Syr., ןונה איטח ןמ , "from those wicked ones;"referringittothembywhomhewascrucified.

Εἰς αὑτὸν, "adversus semet ipsum," "against himself." The Syriac heredeparts from the original, ןוחשפנל אלבוקס ווה ןונהד , "whowereenemies"or"adversariesuntotheirownsouls;"intimatingtheruinthatthepersecutorsofhimbroughtonthemselves.

Ἵνα μὴ κάμητε. Syr., ןוכל ןמאת אלד , "that ye be not weary," that itbenotirksomeuntoyou.Vulg.Lat.,"utnefatigemini."Rhem.,"thatyebenotwearied,"inapassivesense:"fatiscatis,""faintnot."

Ἐκλυόμενοι,"deficientes,""fracti,""remissi;""faint,""bebrokeninyourminds."Wereadthewords,"lestyebewearied,andfaintinyourminds;"but"and"isnotintheoriginal,andtheintroductionofitleadsfromthesense of the words: for that which is exhorted against is expressed inκάμητε,tobe"wearied,"or"faint;"andtheotherwordsexpressthecauseofit,whichisthesinkingofourspirits,orthebreakingofourresolution,orfaintinginourminds.

Ver. 3.—For consider him [call things to account concerning him] thatenduredsuch[sogreat]contradictionofsinnersagainsthimself,thatyebenotweariedthroughfaintinginyourminds.

Γάρ. The introduction of the close of this exhortation from the lookingunto Jesus, is by γάρ. This renders not a reason of what was spokenbefore,butdirectsuntoanespecialmotiveuntothedutyexhortedunto.Somecopiesreadοὖν,"therefore,"inaprogressiveexhortation.

Thepeculiarmannerof the respect of faithuntoChrist is expressedby

ἀναλογίσασθε, which we render "consider." So we are directed toconsiderhim,Heb.3:1.But there in theoriginal it isκατανοήσασθε,—aword of another form, used again chap. 10:24. So we also renderθεωρεῖτε, chap. 7:4. This word is nowhere else used in the NewTestament.Ἀναλογία,fromwhenceitistaken,issoonceonly,Rom.12:6;wherewerenderit"proportion,""theproportionoffaith:"andsoisthewordused inmathematical sciences,whereunto itdothbelong; thedueproportion of one thing unto another; so that the verb is to comparethings by their due proportion one to another.Whether it respects thepersonofChrist,orhissufferings,weshallseeimmediately.

Theobjectofthisconsiderationis,"himthatendured."Ofthisenduringwe spake in the verse foregoing. But whereasmention ismade of himwho endured, and of what he endured, we must inquire where theemphasis lies that determines the object of the computation byproportion whereunto we are directed, though neither of them beexcluded.

In the firstway, the forceof theapostle's exhortation is taken fromthepersonofChrist;inthelatter,fromhissufferings.As,1.'"Considerhim;""qualissit;"makeajustestimatebetweenhimandus.Ifhesuffered,ifheenduredsuchthings,whyshouldnotwedosoalso?ForheistheSonofGod,"theauthorandfinisherofourfaith."Hehadallgloryandpowerinhisownhand.'And,2.Astotheeventofhissufferings,heissetdownattherighthandofGod.'Computethuswithyourselves,thatifhe,beingsogreat, so excellent, so infinitely exalted above us, yet "endured suchcontradiction of sinners," ought we not so to do, if we are calledthereunto?'

In the latter way, supposing the proposal of his person unto us in theforegoingverse,hecallsusuntotheconsiderationofwhathesufferedinparticular, as unto the "contradiction of sinners;" "such," so great"contradiction."Andthewordisapplieduntoallmannerofoppositions,and not to contradiction only, and somay include all the sufferings ofChrist.Thesehecallsus toconsider,bycomparingourownwith them.And this sense the followingwords incline unto, ' "For ye have not yetresisteduntoblood,"ashedid.'

Butalthough these thingsare thusdistinguished,yetare theynot tobedivided.Both the person of Christ, andwhat he suffered, are proposedunto our diligent consideration and computation of them,with respectuntousandoursufferings.

Thereisinthisverse,1.Acautionagainst,oradehortationfrom,anevilthatiscontrarytothedutyexhortedunto,anddestructiveofit;"thatyebenotwearied."2.Thewaywherebywemayfallintothisevil;andthatisby"faintinginourminds."3.Themeanstopreventit,andtokeepusupunto our duty; which is the diligent consideration of the Lord Christ,whomwe are to look unto: and that, (1.) As unto the excellency of hisperson;and,(2.)Asuntohissufferingsinonepeculiarway,of"enduringthe contradiction of sinners." (3.) As unto the greatness of thatcontradiction,—"such contradiction," or so great. 4. The force of thisconsiderationuntothatendistobeexplained.

Ἵναμὴκάμητε.1.Thatwhichwearecautionedaboutis,"thatwebenotwearied."Κάμνω is "to labour so as to bring onweariness;" and "to besick," which is accompanied with weariness, James 5:15, Σώσει τόνκάμνοντα,—"Shall save the sick;"and "tobe spentwith labour, soas togiveover:"sohere,andRev.2:3;inwhichplacesalonethewordisused.Κεκμηκότες,inwarandgamesforvictory,areopposedtoἀκμῆτες,"thosethat are courageous and successful;" signifying "suchasdespond, faint,and give over." Lucian in Hermot. cap. xl.: Καί ἔστι τοῦτο οὐ μικρὰεὐτυχία τοῦ ἀθλητοῦ, τὸ μέλλειν ἀκμῆτα τοῖς κεκμηκόσι συμπεσεῖσθαι,—"It isno small good fortuneof a champion,whenhe that isboldandcourageous, falls in contention with faint-hearted persons." And theapostle treatingbeforeofarace,andourconflict therein,mayeasilybesupposedtohaverespectuntosuchasfaintedthroughwearinessinthosecontests.Butthesenseofthewordisfullyexplainedinthatotherplace,where it isused in thesamecase,Rev.2:3, "Thouhastborne,andhastpatience, and formyname's sake,hast laboured,andhastnot fainted."ToabideandpersevereinsufferingandlabourforthenameofChrist,is,nottofaintorbewearied.Wherefore,tobe"wearied"inthiscase,istobeso pressed and discouraged with the greatness or length of difficultiesand trials as to draw back, to give over partially or totally from theprofessionofthegospel.Forthereissuchaweariness,aswhereonmen

donotabsolutelygiveovertheworkorlabourwhereintheyareengaged,butitgrowsveryuneasyandtediousuntothem,thattheyareevenreadysotogiveover.AndthisIjudgetobetheframeofmindherecautionedagainstbytheapostle,namely,thewantoflife,vigour,andcheerfulnessinprofession,tendinguntoarelinquishmentofit.Anditishenceevident,—

Obs.I.Thatsuchthingsmaybefallus,inthewayofourprofessionofthegospel,asare inthemselvesapttowearyandburdenus,soastosolicitour minds unto a relinquishment of it.—Such, in particular, are thementioned reproaches and contradictions of men, making way untofurthersufferings.

Obs. II.Whenwe begin to be heartless, desponding, andweary of oursufferings,itisadangerousdispositionofmind,towardsadefectionfromthegospel.Soithathbeenwithmany,whoatfirstvigorouslyengagedinprofession,buthavebeenwroughtoveruntoaconformitywiththeworld,bywearinessoftheirtrials.And,—

Obs. III. We ought to watch against nothing more diligently than theinsensible, gradual prevailing of such a frame in us, if we intend to befaithfuluntotheend.

Ταῖςψυχαῖςὑμῶν ἐκλυόμενοι. 2. There is thewaywherebywe fall intothisdangerouscondition,inthelastwordsoftheverse;itisby"faintingin our minds." For so I take the mind of the apostle to be. Τῇ ψυχῇἐκλύεσθαι, is "animo defici et concidere;" "to have the strength andvigourof theminddissolved, so as to faint and fall;" tobe like adyingman,towhom"solvunturfrigoremembra,"byadissolutionofallbodilystrength.Andwhereinthisdothconsistwemustinquire.

There is a spiritual vigour and strength required unto perseverance inprofessioninthetimeofpersecution.Henceourdutyhereinisprescribeduntousunderallthenamesandtermsofpreparationforaseverefightorbattle.We are commanded to "arm ourselveswith the samemind thatwasinChrist,"1Pet.4:1;to"taketoourselvesthewholearmourofGod,thatwemaybeable toresistandstand,"Eph.6:13; to"watch, tostandfast in the faith, to quit ourselves likemen, to be strong," 1Cor. 16:13.

Anditistheconstant,vigorousactingoffaiththatisrequiredinallthesethings.Whereforethis"faintinginourminds,"consistsinaremissionofthedueactingoffaithbyallgraces,andinallduties.Itisfaiththatstirsup and engageth spiritual courage, resolution, patience, perseverance,prayer,allpreservinggracesandduties. If it failherein,andourmindsarelefttoconflictwithourdifficulties intheirownnaturalstrength,weshall quickly grow weary of a persecuted profession. Here lies thebeginning of all spiritual declensions, namely, in the want of a dueexercise of faith in all these graces and duties. Hereon our spiritualstrengthisdissolved,andwewaxweary.And,—

Obs.IV.Ifwedesignperseveranceinatimeoftroubleandpersecution,itis both our wisdom and our duty to keep up faith unto a vigorousexercise;thewantwhereofisthefaintinginourminds.—ThisislikethehandsofMosesinthebattleagainstAmalek.

3.Thethirdthinginthewordsisthatwhichislaiddowninthebeginningof theverse;which is, thewayandmeansofourpreservationfromthisevilframe,anddangerthereon.Andthisis,thediligentconsiderationofthepersonofChristandhissufferings,orofhispersoninhissufferings.

Themeaningofthewordshathbeenbeforespokenunto.Thedutyitselfenjoinedisbuiltonthedirectionintheforegoingverse,tolookuntohim.So lookuntohim,as toconsiderdiligentlybothwhohe is,andwhathesuffered;andsoconsideritastomakeapplicationofwhatwefindinhimandituntoourowncase.Arewecalledtosuffer?letusweighseriouslywhowentbeforeusherein.

The excellency of his person,with respect unto his sufferings, is in thefirst place to be called unto an account, and adjusted as unto oursufferings.Thisourapostlefullyproposethuntous,Phil.2:5–11.

Andasuntohissufferings,heproposeththeconsiderationoftheminoneespecial instance, and therein every word is emphatical: (1.) It wascontradictionheunderwent.(2.)Itwassuch,orsogreat,asisnoteasytobe apprehended. (3.) It was the contradiction of sinners. (4.) It wasagainsthimselfimmediately.

Ἀντιλογίαν.(1.)Heendured"contradiction."Theword,aswasobserved,isusedforanykindofopposition,inthingsaswellaswords,andsomayincludethewholesufferingofChristfrommen,bothinthecrossandinthe shame thereof; butnodoubt the apostlehathpeculiar respect untothe revilings and reproacheswhichheunderwent, the oppositionmadeuntohisdoctrineandministry,proclaiminghimselftobeadeceiver,andhisdoctrinetobeafable.Andyetmoreespecially,regardmaybehadtotheirtriumphingoverhimwhenhewascrucified:"LettheKingofIsraelcomedownfromthecross,andwewillbelieve.Hesavedothers,himselfhecannotsave."Thuswasitwithhim.And,—

Τοιαύτην. (2.) The apostle intimates the severity and cruelty of thosecontradictions; and herein he refers us unto the whole story of whatpassedathisdeath."Suchcontradiction,"—sobitter,sosevere,socruel:whateverthemaliciouswitsofmen,orsuggestionsofSatancouldinventorbroach,thatwasvenomousandevil,wascastuponhim.

Ὑπὸ τῶνἁμκρτωλῶν. (3.) Itwas the "contradictionof sinners;" that is,suchasgavenoboundstotheirwrathandmalice.Butwithal,theapostleseemstoreflectonthemasuntotheirstateandcondition.Foritwasthepriests, the scribes, and Pharisees, who from first to lastmanaged thiscontradiction;andtheseallboastedthemselvestobejustandrighteous,yea, that they alonewere so, all others in comparisonwith thembeingsinners. Herewith they pleased themselves, in the height of theircontradiction to Jesus Christ. And so it hath been and iswith all theirsuccessors in the persecution of the church. But they did deceivethemselves;theyweresinners,theworstofsinners,—andhadtheendofsinners.

Εἰς αὑτόν. (4.) It was an aggravation of his sufferings, that thiscontradiction against himwas immediate, and as itwere untohis face.There is anemphasis in that expression, εἰςαὑτόν, "againsthimself" inperson:sotheytoldhimopenlytohisfacethathehadadevil,thathewasaseducer,etc.

Allthishe"patientlyendured,"asthesenseofthewordwasdeclaredontheforegoingverse.

4.Lastly,Theconsiderationhereof,namely,of theLordChrist'spatientenduringthesecontradictionsagainsthimself, isproposedasthemeanstopreserveusfrombeingwearyandfaintinginourminds.

Itisso,(1.)Bythewayofmotive;forifhe,whoinhimselfandinhisownpersonwasinfinitelyabovealloppositionofsinners,astheapostlestatesthecase,Phil.2:5–8,yet foroursakeswouldundergoandconflictwiththem all, it is all the reason in the world that for his sake we shouldsubmit unto our portion in them. (2.) By the way of precedent andexample, as it is urged by Peter, 1 Epist. 2:21, 22. (3.) By the way ofderiving power from him; for the due consideration of him hereinwillwork a conformity in our minds and souls unto him in his sufferings,whichwillassuredlypreserveusfromfainting.Andwemayobserve,—

Obs.V.That themalicious contradictionofwickedpriests, scribes, andPharisees, against the truth, and those that profess it, on the accountthereof, is suited to make them faint, if not opposed by the vigorousactingoffaithonChrist,andadueconsiderationofhissufferingsinthesamekind.

Obs.VI.Whoever they are,who by their contradictions unto the truth,andthemthatdoprofessit,dostiruppersecutionagainstthem,letthempretendwhattheywillofrighteousness,theyaresinners,andthatinsuchadegreeastobeobnoxiousuntoeternaldeath.

Obs.VII. If ourminds growweak, through a remission of the vigorousactingoffaith,inatimeofgreatcontradictionuntoourprofession,theywillquicklygrowweary,soastogiveover,ifnottimelyrecovered.

Obs. VIII. The constant consideration of Christ in his sufferings is thebestmeanstokeepupfaithuntoitsdueexerciseinalltimesoftrial.

Hebrews12:4

Οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἀμαρτίανἀνταγωνιζόμενοι.

Ver.4.—Yehavenotyetresisteduntoblood,strivingagainstsin.

HavingproposedthegreatexampleofJesusChrist,andgivendirectionsunto the improvement of it, the apostle proceeds unto more generalarguments, for the confirmation of his exhortation unto patience andperseveranceinthetimesofsuffering.Thatinthisverseistakenfromtheconsideration of their present state, andwhat yet theymight be calledunto,inthecausewhereintheywereengaged.Forwhatcanredeemthemfromruinundergreatertrialswhofaintundertheless?

Theargumentbeingtakenfromcomparingtheirpresentstatewithwhatthey might justly expect, the consideration of the things ensuing isnecessary unto the exposition of the words: 1.What was their presentstatewithrespectuntotroubles.2.Whattheymightyetbecalledunto.3.The cause whence their present and future sufferings did and were toproceed.4.Thewayofopposingtheseevils,ordangerfromthem.5.Theforceoftheargumentthatisinthewordsuntotheendoftheexhortation.

οὔπωμέχριςαἵματοςἀντικατέστητε.1.Thefirstofthese,ortheirpresentstate, isexpressednegatively: "Yehavenotyetresisteduntoblood."Hegrantsthattheyhadmetwithmanysufferingsalready;buttheyhadbeenrestrained,soasnottoproceeduntobloodandlife.Andhehathrespectunto what he had affirmed of their past and present sufferings, chap.10:32–34. See the exposition of the place. In all these they had wellacquitted themselves, as he there declares. But they were not herebyacquittedanddischargedfromtheirwarfare;for,—

2.Heintimateswhattheymightyetexpect;andthatisblood.Allsortsofviolentdeaths,bythesword,bytortures,byfire,areincludedherein.Thisistheutmostthatpersecutioncanriseunto.Menmaykillthebody;butwhen they have done so, they can do nomore. Blood gives the utmostbounds to their rage. And whereas the apostle says, "Ye have not yetresisted unto blood," two things are included: (1.) That those who areengaged in the profession of the gospel have no security, but that theymay be called unto the utmost and last sufferings, by blood, on theaccountofit.Forthisisthatwhichtheiradversariesinallagesdoaimat,and thatwhich they have attained to effect inmultitudes innumerable.AndGodhathdesigned,inhisinfinitewisdom,thatforhisownglory,the

gloryofChrist,andofthegospel,andofthechurchitself,soitshallbe.(2.)Thatwhateverbefallusonthissideblood,istobelookedonasafruitofdivinetendernessandmercy.WhereforeIdonotthinkthattheapostledothabsolutelydeterminethatsufferingsamongstthoseHebrewswouldcomeatlengthuntoblood;butarguesfromhence,thatwhereasthereisthisalsopreparedinthesufferingofthechurch,namely,deathitselfinawayofviolence,theywhowereindulged,andasyetnotcalledthereunto,ought to take care that they fainted not under those lesser sufferingswhereuntotheywereexposed.Andwemaysee,—

Obs.I.Thattheproportioningthedegreesofsufferings,andthedisposalof themasunto timesandseasons,are in thehandofGod.Someshallsufferintheirgoodsandliberties,someintheirlives,someatonetime,someatanother,asitseemsgooduntohim.Letusthereforeeveryonebecontentedwithourpresentlotandportioninthesethings.

Obs.II.Itishighlydishonourabletofaint,inthecauseofChristandthegospel, under lesser sufferings, when we know there are greater to beundergone,byourselvesandothers,onthesameaccount.

Πρὸςτὴνἁμαρτίανἀνταγωνιζόμενοι.3.The third thing, is thecauseoftheirsuffering,orratherthepartywithwhomtheircontestwasinwhattheysuffered;andthiswas"sin."Theapostleabidesinhisallusionuntostrifeorcontest forvictory inpublicgames.Thereineveryone thatwascalleduntothemhadanadversary,whomhewastocombatandcontendwithal.Sohavebelievers intheirrace;andtheiradversary issin.Itwasnot theirpersecutorsdirectly,but sin in them, that theyhad to conflictwithal.Butwhereassin isbutanaccidentorquality, itcannotact itselfbutinthesubjectswhereinitis.This,therefore,wemayinquire,namely,inwhomitisthatthissindothreside,andconsequentlywhatitis.

Sin,wherewithwemayhaveacontest,iseitherinothersorinourselves.Theseothersareeitherdevilsormen.Thatwehaveacontest,afightinourprofession,withsinindevils,theapostledeclares,Eph.6:12,Ἔστινἡμῖν ἡ πάλη,—"Our wrestling," "our contest, is with," or "againstprincipalitiesandpowers,againsttherulersofthedarknessofthisworld,againstspiritualwickednessesinhighplaces."Inthissortofpersons,thatis,wicked angels, sin continually puts forth, and acts itself for the ruin

and destruction of the church. Especially it doth so in stirring uppersecutionagainstit."Thedevilshallcastsomeofyouintoprison,"Rev.2:10.Againstsininthem,andalltheeffectsproducedthereby,wearetostrive and contend. So is it with men also, by whom the church ispersecuted. They pretend other reasons for what they do; but it is sinacting itself inmalice, hatred of the truth, blind zeal, envy, andbloodycruelty, thatengageth, influenceth,andruleththeminall theydo.Withalltheeffectsandfruitsofsininthemalsobelieversdocontend.

Again; they have a contestwith sin in themselves. So the apostle Petertellsus,that"fleshly lusts"do"waragainstthesoul,"1Epist.2:11.Theyviolently endeavour the overthrow of our faith and obedience.Howwearetostriveagainstthem,wasfullydeclaredintheexpositionofthefirstverse.

So the apostle seems to have respect unto the whole opposition madeuntoourconstancyinprofessionbysin,inwhomsoeveritactsuntothatend, ourselves or others. And this is a safe interpretation of the word,comprehensive of a signal warning and instruction unto the dutyexhorted unto. For it is a subtle, powerful, dangerous enemywhichwehave to conflictwithal, and thatwhich acts itself in allways andby allmeans imaginable.And this answers the comparisonor allusionuntoapubliccontest,whichtheapostleabidethin.YetIwillnotdeny,butthatnot only the sinwherebywe are pressed, urged, and inclined, but thatalsowhereuntowe are pressed and urged, namely, the sin of defectionandapostasy,maybeintended.Thiswearetocontendagainst.Butthesethingsarenotseparable.Andwemayobserve,—

Obs. III. That signal diligence and watchfulness are required in ourprofession of the gospel, considering what enemy we have to conflictwithal.Thisissin,inallthewayswherebyitactsitspowerandsubtlety,whichareunspeakable.

Obs. IV. It is an honourable warfare, to be engaged against such anenemyas sin is.—This is all the enemy thatChristianshave, as such. Itworksindevils,inothermen,inthemselves;yetnothingbutsin,andthatas sin, is theirenemy.And thisbeing theonlycontrariety that is to thenature and will of God himself, it is highly honourable to be engaged

againstit.

Obs. V. Though the world cannot, or will not, yet Christians candistinguish between resisting the authority of men, whereof they areunjustly accused; and the resistance of sin, under a pretence of thatauthority,byrefusingacompliancewithit.

Ἀντικατέστητε.Ἀνταγωνιζόμενοι.4.Thewayormanneroftheoppositiontobemadeuntosin,inandforthepreservationofourprofession,istobeconsidered. And this is by "resisting" and "striving." They are bothmilitaryterms,expressingfortitudeofmindinresolutionandexecution.Thereisincludedinthemasuppositionofavigorousandviolentassaultand opposition, such as enemies make in fight or battle. It is not aludicrouscontestthatwearecalledunto.Itisourlivesandsoulsthatarefoughtfor;andouradversarywillspareneitherpainsnorhazardtowinthem.Hereunto,therefore,belongalltheinstructionsthataregivenusintheScripture,to"armourselves,totaketoourselvesthewholearmourofGod, to watch, to be strong, to quit ourselves like men." They are allincludedinthesenseofthesetwowords.And,—

Obs.VI.Thereisnoroomforslothornegligenceinthisconflict.

Obs. VII. They do but deceive themselves, who hope to preserve theirfaith in timesof trial,without theutmostwatchfuldiligenceagainst theassaultsandimpressionsofsin.Yea,—

Obs.VIII.Thevigourofourminds, in theconstantexerciseof spiritualstrength,isrequiredhereunto.

Obs. IX. Without this, we shall be surprised, wounded, and at lastdestroyed,byourenemy.

5.Lastly,Theforceoftheargumentinthesewords,untotheconfirmationof the present exhortation, ariseth from the application of it unto thepresent state of these Hebrews. For whereas, in taking upon them theprofessionofthegospel,theyhadengagedtobearthecross,andallthatwascomprisedtherein,theywerenotyetcomeorcalleduntotheutmostof it, namely, a resistance unto blood; so that to faint in their present

state,underlessertrials,wasexceedinglyunbecomingofthem.And,—

Obs.X.Theythatwouldabidefaithfulintheirprofessionintimesoftrial,oughtconstantlytobearinmindandbearmedagainsttheworstofevilsthattheymaybecalleduntoontheaccountthereof.—Thiswillpreservethemfrombeingshakenor surprisedwith those lesserevilswhichmaybefallthem,whenthingscomenottoanextremity.

Hebrews12:5

Καὶἐκλέλησθετῆςπαρακλήσεως,ἤτιςὑμῖνὡςυἱοῖςδιαλέγεται·Υι έμου,μὴὀλιγώρειπαιδείαςΚυρίου,μηδὲἐκλύουὑπʼαὐτοῦἐλεγχόμενος.

Παρακλήσεως. Vulg. Lat., "consolationis," "of the comfort" or"consolation;"whichisanothersignificationoftheword,butnotproperto this place. Syr., אניא אנפלויל , "of that doctrine." "Exhortationis,""adhortationis;""oftheexhortation."

Ἥτις.TheSyriachavingrenderedthewordby"thatdoctrine,"addsnext,"which we have spoken unto you, as unto children;" referring it untosomeinstructionsgivenbytheapostle.

Παιδείας.Vulg.,"disciplinam,""thediscipline."Syr., התודרמ ,"correction,""rebuke;" "castigationem," "the chastisement." Ἐκλύου. Vulg., "nefatigemini;""benotweary;""nesisremissus;""faintnot."

Ὀλιγώρει.Vulg.,"nenegligas:"soothers,"neglectnot:"we,"despisenot,"properly;fornotonlydoththeworditselfsignify"tosetlightby,"buttheHebrew סאמת־לא ,Prov.3:11,is"torepudiate,torejectandcontemn."And

רסומ isproperly"correction."

Ver.5.—Andyehaveforgottentheexhortationwhichspeakethuntoyouasuntochildren,Myson,despisenotthouthechasteningoftheLord,norfaint[orwaxweary]whenthouartrebukedofhim.

The apostle in thesewords proceeds unto a new argument,whereby topress his exhortation unto patience and perseverance under sufferings.Andthisistakenfromthenatureandend,onthepartofGod,ofallthosesufferings which he sends or calls us unto. For they are not onlynecessary, as testimonies unto the truth, but as unto us they arechastisements and afflictions, which we stand in need of, and whereinGodhathablesseddesign towardsus.Andthisargumentheenforceth,withsundryconsiderations,untotheendofverse13.

Obs.I.Thisisablessedeffectofdivinewisdom,thatthesufferingswhichwe undergo from men, for the profession of the gospel, shall be alsochastisementsoflovefromGod,untoourspiritualadvantage.And,—

Obs. II. The gospel never requires our suffering, but if we examineourselves,weshallfindthatwestandinneedofthedivinechastisementinit.And,—

Obs.III.When,bythewisdomofGod,wecandiscernthatwhatwesufferontheonehandisforthegloryofGodandthegospel,andontheotherisnecessary unto our own sanctification, we shall be prevailedwith untopatienceandperseverance.And,—

Obs. IV. Where there is sincerity in faith and obedience, let not mendespond,iftheyfindthemselvescalledtosufferforthegospel,whentheyseemtobeunfitandunpreparedforit;seeingitisthedesignofGod,bythosesufferingswhereuntotheyarecalled,onapublicaccount,topurifyandcleansethemfromtheirpresentevilframes.

Thismultitudes have found by experience, that their outward pressingsufferings, between them and the world, have been personal, purifyingchastisements between God and their souls. By them have they beenawakened, revived, mortified unto the world, and, as the apostleexpresseth it, made partakers of the holiness of God, unto theirinexpressibleadvantageandconsolation.And,—

Hereby doth God defeat the counsels and expectations of the world,havingadesigntoaccomplishbytheiragencywhichtheyknownothingof.For thoseveryreproaches, imprisonments,andstripes,withthe loss

of goods, and danger of their lives, which the world applies unto theirruin, God at the same time makes use of for their refining, purifying,consolation,andjoy.

In all these things are the divine wisdom and goodness of God, incontrivingandeffectingall these thingsunto thegloryofhis graceandthesalvationofthechurch,forevertobeadmired.

In the words we may consider, 1. The connection of them unto thoseforegoing.2.Theintroductionofanewargument,byareferenceuntoadivine testimony; and thenatureof theargument,which consists inanexhortationuntoduty.3.Theirformerwantofadueconsiderationofit.4.Themanneroftheexhortation;it"speakethasuntosons:"and,5.Thematterof it,expressed intwobranches,containingthesubstanceof thedutyexhortedunto.

Γάρ. 1.The connection is in the conjunctiveparticle, "for." Itdenotes areason given of what went before.Wherefore there is in the foregoingwordsatacitrebuke,namely, inthattheywerereadytofaintunderthelessertrialswherewiththeywereexercised.Andtheapostlegiveshereanaccounthowandwhenceitwassowiththem;andmakesthatthemeansof the introduction of the new argument which he designed; as is hismannerofproceedinginthiswholeepistle.'Thereason,'saithhe,'whyitis sowith you, that you are so ready to faint, is, because you have notattendedunto thedirectionand encouragementwhich areprovided foryou.'Andthis,indeed,istheriseofallourmiscarriages,namely,thatweattend not unto the provision that is made in the Scripture for ourpreservationfromthem.

2. The introduction of his argument is by reference unto a divinetestimonyofScripture,whereinitiscontained,andthatappositelyuntohispurpose;for it isproposedinthewayofanexhortation.Andasthiswasof great force in itself, so theHebrewsmight see therein that theircase was not peculiar; that it was no otherwise with them than withothers of the children of God in former ages; and that God had longbeforelaidinprovisionfortheirencouragement:whichthingsgivegreatweightuntotheargumentinhand.Andithathforcealsofromthenatureofit,whichishortatoryinthenameofGod.Fordivineexhortationsunto

duty,—wherein He entreats who can and doth command,—are full ofevidencesoflove,condescension,andconcernmentinourgood.AnditistheheightofprideandingratitudenottocomplywithGod'sentreaties.

Ἐκλέλησθε. 3. The apostle reflects on their former want of a dueconsiderationofthisexhortation,"Yehaveforgotten."Whatwemindnotwhenweought,andasweought,wemayjustlybesaidtohaveforgotten.So was it with these Hebrews in some measure; whether by "theexhortation"weunderstandthedivinewordsthemselves,asrecordedinthe Scripture, or the things exhorted unto, the subject-matter of them.Undertheirtroublesandpersecutionstheyoughtinanespecialmannertohavecalledtomindthisdivineexhortation, for theirencouragement,andpreservationfromfainting.This,itseems,theyhadnotdone.And,—

Obs. V. Thewant of a diligent consideration of the provision that GodhathmadeintheScriptureforourencouragementuntodutyandcomfortunderdifficulties,isasinfulforgetfulness,andofdangerousconsequenceuntooursouls.—Weshallbelefttofainting.For"whatsoeverthingswerewrittenaforetimewerewrittenforourlearning,thatwethroughpatienceandcomfortoftheScripturesmighthavehope,"Rom.15:4.

Again;intheirtrials,andtopreventtheirfainting,theapostlesendstheseHebrews unto the Scriptures:which, as it proves that they ought to beconversant in them, demonstrates the springs of all spiritual strength,direction, and consolation, to be contained in them. And if this be themind of Christ, then he thatwould deprive the people of the constant,dailyuseoftheScriptures,isAntichrist.

Ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται. 4. In the manner of the exhortation,"Whichspeakethuntoyouasuntochildren,"therearesundrythingsveryremarkable.

(1.) It is said tospeak.TheScripture isnotadumbandsilent letter,assomehaveblasphemed. Ithathavoice in it,—thevoiceofGodhimself.Andspeakingisfrequentlyascribeduntoit,John7:42,19:37;Rom.4:3,9:17,10:11;Gal.4:30;James4:5.AndifwehearnotthevoiceofGodinitcontinually,itisbecauseofourunbelief,Heb.3:7,15.

(2.) The word which was spoken so long before by Solomon unto thechurch inhis generation, is said tobe spokenunto theseHebrews.FortheHolyGhostisalwayspresentinthewordoftheScripture,andspeaksinitequallyandalikeuntothechurchinallages.Hedothinitspeakasimmediatelyuntousasifwewerethefirstandonlypersonsuntowhomhe spake. And this should teach us with what reverence we ought toattendunto theScripture,namely,asunto thewayandmeanswherebyGodhimselfspeaksdirectlyuntous.

(3.)Thewordhereused ispeculiar,and in thisonlyplaceapplieduntothe speaking of the Scripture. Διαλέλεται,—it "argues," it "pleads," itmaintainsaholyconferencewithus.ItpresseththemindandwillofGoduponus.Andweshallfindtheforceofitsarguing,ifwekeepitnotoffbyourunbelief.

(4.) There is the infinite condescension of God in it, that "he speakethuntousassons:"whichisprovedbytheapplicationofthetext,"Myson."Thewordsareoriginally thewordsofSolomon;notasanatural father,speakingtohisownsonafter the flesh;butasaprophetandteacherofthe church, in thenameofGod, or of theHolyGhost,which speaks inhimandbyhim.ItisarepresentationoftheauthorityandloveofGodasafather.Forwhereasthesewordshavearespectuntoatimeoftrouble,affliction,andchastisement,itisofunspeakableconcernmentuntoustoconsiderGodundertherelationofa father,andthat inthemhespeaksunto us as sons. The words spoken by Solomon, were spoken by Godhimself.

Although the words, "My son," are used only to denote the persons towhomtheexhortationisgiven,yettheapostlelooksinthefirstplaceuntothegracecontainedinthem.'Hespeakethuntousasuntosons.'Thisheputsaremarkupon,becauseourgratuitousadoptionisthefoundationofGod'sgraciousdealingswithus.Andthis,ifanything,ismeettobindourminds unto a diligent compliancewith this divine exhortation, namely,theinfinitecondescensionandloveofGod,inowningofusassons,inallourtrialsandafflictions.And,—

Obs. VI. Usually God gives themost evident pledges of their adoptionunto believers when they are in their sufferings, and under their

afflictions.—Thendotheymoststandinneedofthem;thendotheymostsetofftheloveandcareofGodtowardsus.

"Myson,"isanappellationthatawiseandtenderfatherwouldmakeuseof,toreducehischildtoconsiderationandcomposureofmind,whenhesees him nigh unto disorder or despondency, under pain, sickness,trouble,orthelike:'"Myson,"letitnotbethuswiththee.'Godseesus,under our afflictions and sufferings, ready to fall into discomposures,withexcessesofonekindoranother;andthereonapplieshimselfuntouswiththisendearingexpression,"Mychildren."

'ButifGodhavethiskindnessforbelievers,andnoafflictionorsufferingcan befall them but by his ordering and disposition, why doth he notprevent them, and preserve them in a better state and condition?' Ianswer, that the wisdom, the love, the necessity of this divinedispensation,isthatwhichtheapostledeclaresinthefollowingverses,asweshallsee.

5.Theexhortationitselfconsistethof twoparts:(1.)"NottodespisethechasteningoftheLord."(2.)"Nottofaintwhenwearerebukedofhim."

AlthoughitbeGodhimselfprincipallythatspeaksthewordsinthefirstperson,yethereheisspokenofinthethird;—"oftheLord,"and"ofhim;"for "my," and "by me:" which is usual in Scripture, and justifieth ourspeakinguntoGodinprayersometimesinthesecond,sometimesinthethirdperson.

Allourmiscarriagesunderoursufferingsandafflictionsmaybereduceduntothesetwoheads.Andweareapttofall intooneoftheseextremes,namely,eithertodespisechastisements,ortofaintunderthem.

(1.)Againstthefirstwearecautionedinthefirstplace;andthewordofcautionbeinginthesingularnumber,wehavewellrenderedit,"Despisenotthou,"thateveryindividualpersonmayconceivehimselfspokenuntoinparticular,andhearGodspeakingthesewordsuntohim.Andwemayconsider, [1.] What is this "chastening of the Lord." [2.] What it is to"despiseit."

Παιδείας. [1.] Theword is variously rendered, "doctrine," "institution,""correction," "chastisement," "discipline."And it is suchcorrectionas isusedintheliberal,ingenuouseducationofchildrenbytheirparents,asisafterwardsdeclared.Werenderit"nurture,"Eph.6:4;whereitisjoinedwithνουθεσία,thatis,"instruction."And2Tim.3:16,itisdistinguishedbothfrom"reproof"and"correction;"whencewerenderit"instruction."And παιδεύω, the verb, is used in both these senses; sometimes "toteach,"or"tobetaught,learned,instructed,"Acts7:22,22:3;1Tim.1:20;2Tim.2:25:sometimes"tocorrect"or"chastise,"Luke23:16,22;1Cor.11:32; Rev. 3:19.Wherefore it is a "correction for instruction." So it isexpressedbythepsalmist:"Blessedisthemanwhomthouchastenest,OLORD,andteachesthimoutofthylaw,"Ps.94:12.SodothGoddealwithhischildren;soisitnecessarythatheshoulddo.Itisneedfulthatdivineinstitution or instruction should be accompanied with correction. Westandinneedofitinthisworld.

Κυρίου.But thatwhich Iwouldprincipally lookon in thewords, is theapplication of this exhortation unto us under sufferings, troubles, andpersecutions for the gospel, which is here used by the apostle. Forwhereas we can see nothing in them but the wrath and rage of men,thinking them causeless, and perhaps needless; they are indeed God'schastisementsofus,foroureducationandinstructioninhisfamily.Andifwedulyconsiderthemassuch,applyingourselvestolearnwhatwearetaught,weshallpass throughthemmore toouradvantage thanusuallywedo.Letusbendourmindsuntothatwhichistheproperworkthatinourpersonswearecalledunto,andweshallfindthebenefitofthemall.

Μὴὀλιγώρει.[2.]Thatwhichwearecautionedagainst,withrespectuntochasteningforthisend,is,thatwe"despiseitnot."ThewordisnowhereusedintheScripturebutinthisplaceonly.Itsignifies"tosetlightlyby,tohave little esteemof, not to value any thing according to itsworth anduse."TheHebrewwordwhichtheapostlerendersherebyis םאמ ;whichiscommonly rendered by ἀποδοκιμάζειν, "to reprobate, to reject, todespise;" sometimes by ἐξουθενεῖν, "pro nihilo reputare," "to have noesteemof."Werendertheapostle'swordby"despise;"whichyetdothnotintendadespisingthat isso formally,butonly interpretatively.Directlytodespiseandcontemn,orreject,thechastisementsoftheLord,isasin

thatperhapsnoneofhissonsorchildrendofallinto.Butnottoesteemofthem as we ought, not to improve them unto their proper end, not tocomplywiththewillofGodinthem,isinterpretativelytodespisethem.Wherefore the evil cautionedagainst is, 1st.Wantof adue regarduntodivine admonitions and instructions in all our troubles and afflictions.Andthatarisetheitherfrom,(1st.)Inadvertency;welookonthem,itmaybe, as commonaccidentsof life,whereinGodhathnoespecialhandordesign: or, (2dly.) Stout-heartedness; itmay be they are but in smallerthings, aswe esteem them, such aswemaybearwith the resolutionofmen,withoutanyespecialapplicationuntothewillofGodinthem.2dly.Thewantoftheexerciseofthewisdomoffaith,todiscernwhatisofGodinthem;as,(1st.)Loveuntoourpersons;(2dly.)Hisdispleasureagainstoursins;(3dly.)Theendwhichheaimsat,whichisourinstructionandsanctification.3dly.Thewantofasedulousapplicationofoursoulsuntohis call and mind in them; (1st.) In a holy submission unto his will;(2dly.) In a due reformation of all things wherewith he is displeased;(3dly.) In theexerciseof faith for supportmentunder them,etc.Wherethereisawantofthesethings,wearesaidinterpretativelyto"despisethechasteningoftheLord;"becausewedefeattheendandlosethebenefitofthemnolessthanifwediddespisethem.

Obs.VII. It is a tender case tobeunder troubles andafflictions,whichrequiresourutmostdiligence,watchfulness,andcareaboutit.—Godisinit,actingasa fatherandateacher.Ifhebenotdulyattendedunto,ourlossbythemwillbeinexpressible.

(2.)Thesecondcautionis,thatwe"faintnotwhenwearereproved;"forthis is the second evil which we are liable unto, under troubles andafflictions.

Ἐλεγχόμενοι. [1.] The word, both in the Hebrew and in the Greek,signifies "a reproof by rational conviction." The same thing materiallywith that of "chastisement" is intended; but under this formalconsideration, that there is in that chastisement a convincing reproof.God,bythediscoveryuntoourselvesofourheartsandways,itmaybeinthingswhichwebeforetooknonoticeof,convincethusofthenecessityofourtroublesandafflictions.Hemakesusunderstandwhereforeitisthathe isdispleasedwithus.Andwhat isourdutyhereon isdeclared,Hab.

2:1–4;namely,toacceptofhisreproof,tohumbleourselvesbeforehim,andtobetakeourselvesuntotherighteousnessoffaithforrelief.

[2.]Thatwhichwearesubjectunto,whenGodmakeshischastisementstobe reproofs also (which is not always, butwhenwe areuncompliantwith his will in a peculiar manner, for which we are reproved) is to"faint."Thewordhathbeenopenedonverse3.

And this fainting under God's reproofs consists in four things: 1st.Despondency and heartless dejection in our own minds; which Davidencourageth himself against, Ps. 42:5, 6, 43:5. 2dly. Heartlesscomplaints, to the discouragement of others. See Heb. 12:12, 13. 3dly.Omission,orgivingoverournecessaryduty;whichbefallsmanyintimesofpersecution,Heb.10:25,26.4thly.InjudgingamissofthedealingsofGod, either asunto the greatness or lengthof our trials, or asuntohisdesigninthem.Isa.40:27–31.Andwemaylearn,—

Obs.VIII.ThatwhenGod'schastisementsinourtroublesandafflictionsare reproofs also, when he gives us a sense in them of his displeasureagainstoursins,andwearereprovedbyhim;yeteventhenherequiresofus thatweshouldnot faintnordespond,butcheerfullyapplyourselvesunto his mind and calls.—This is the hardest case a believer can beexercisedwithal,namely,whenhistroublesandafflictionsarealsoinhisownconsciencereproofsforsin.

Obs. IX. A sense of God's displeasure against our sins, and of hisreproving us for them, is consistent with an evidence of our adoption,yea,maybeanevidenceofit,astheapostleprovesinthenextverses.

Thesumoftheinstructioninthisverseis,that,—

Obs. X. A due consideration of this sacred truth, namely, that all ourtroubles, persecutions, and afflictions, are divine chastisements andreproofs, whereby God evidenceth unto us our adoption, and hisinstructingusforouradvantage, isaneffectualmeanstopreserveus inpatienceandperseveranceuntotheendofourtrials.—Theywhohavenoexperienceofit,havenoknowledgeofthesethings.

Hebrews12:6

ὋνγὰρἀγαπᾷΚύριος,παιδεύει·μαστιγοῖδὲπάνταυἱὸνὃνπαραδέχεται.

The apostle, proceeding with the divine testimony unto his purposerecordedbySolomon,retainingthesenseofthewholeexactly,changeththe words in the latter clause. For instead of הצר� ןב־תא באכו ,"andasafatherthesoninwhomhedelighteth,"withwhomheispleased;he supplies μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται, "and scourgetheverysonwhomhereceiveth."IntheProverbsthewordsareexegeticalofthose foregoing, by an allusion unto an earthly parent: "Forwhom theLORD loveth he correcteth, even as a father the son in whom hedelighteth." In the apostle they are further explanatory of what wasbeforeaffirmed;butthesenseisthesame.Andthereasonofthechangeseems to be, because the apostle would apply the name of "son," fromwhenceheargues,untothemprincipally intended,namely,thechildrenof God; and not unto them who are occasionally mentioned in theallusion,whichare thechildrenofearthlyparents.Orwemaysay, thatthe apostle makes this addition, confirming what was before spoken;seeinghefullyexplainsthesimilitudeofthelatterclauseintheoriginal,in the following verses.However, the sense inbothplaces is absolutelythesame.

The Syriac in the latter clause reads אינבל , in the plural number, "thesons;" and in the last words retain the Hebraism, ןוהב אבצ והד , "inwhomhewilleth,"from הצר ,thatis,"iswellpleased."

There may be a double distinction in reading of the last clause. Someplacetheincisum,ornoteofdistinction,atπάντα;andthenthesenseis,"Hescourgetheveryone,whomhereceivethoracknowledgethasason:"someatυἱόν,aswerenderit,"everysonwhomhereceiveth;"whichisthebetterreading.

Ver. 6.—Forwhom the Lord loveth he chasteneth, and scourgeth everysonwhomhereceiveth.

Thereisareasongivenusinthesewordswhyweshouldnotfaintunder

divinechastisements,astheredditiveconjunction"for,"signifies.

Andthisreasonconsistsinageneralrule,wherebywhatisspokenbeforeisconfirmedashighlyreasonable,andwayismadeforwhatensues.Andthisruleisofthatnature,asissuitedtoanswerallobjectionsagainstthedoctrineofafflictions,andGod'sdealingwithusinthem;which,whenwecometothetrial,weshallfindtobemany.

And this rule is, that all these things are to be referred unto thesovereignty,wisdom,andgoodnessofGod.'This,'saithhe,'isthewayofGod;thusitseemsgoodtohimtodealwithhischildren;thushemaydobecauseofhissovereigndominionoverall.Maynothedowhathewillwith his own? This he doth in infinite wisdom, for their good andadvantage;asalsotoevidencehisloveuntothemandcareofthem.'Andthisisthatwhichweareprincipallytaughtinthesewords,namely,—

Obs. I. That in all our afflictions, the resignation of ourselves unto thesovereign pleasure, infinite wisdom, and goodness of God, is the onlymeans or way of preserving us from fainting, weariness, or neglect ofduty.—After all our arguings, desires, and pleas, this is that which wemustcomeunto:whereofwehaveanillustriousinstanceandexampleinJob.Seechap,33:12,13,34:18,19,23,31–33,42:4–6.

ὋνἀγαπᾶΚύριοςπαιδεύει.First,InthefirstpartofthetestimonygivenuntothesovereigntyandwisdomofGod,inthewaysandmethodsofhisdealingwithhischildren,weareinstructed,—

Obs. II. That love is antecedentunto chastening: he chastenswhomheloves.—Soitiswithanyfather.Hehathfirsttheloveofafather,beforehechastens his son.Whatever, therefore, is the same materially with thechastisement of children, if it be where the love of adoption doth notprecede,ispunishment.Thelove,therefore,hereintended,istheloveofadoption; that is, the love of benevolence, whereby he makes men hischildren,andhisloveofcomplacencyinthemwhentheyareso.

Obs.III.Chastising isaneffectofhis love.—It isnotonlyconsequentialuntoit,butspringsfromit.Whereforethereisnothingproperlypenalinthe chastisements of believers. Punishment proceeds from love unto

justice, not from love unto the person punished. Chastisement is fromlove to thepersonchastised, thoughmixedwithdispleasureagainsthissin.

Obs.IV.Untochastisementisrequired,thatthepersonchastisedbeinastatewherein there issin,or thathebeasinner;buthe isnotproperlychastisedbecauseheisasinner,soasthatsinshouldhaveanimmediateinfluenceunto the chastisement, as themeritorious causeof it,whencethepersonshouldreceiveacondignityofpunishmentthereunto.Buttheconsiderationofa stateof sin is requireduntoall chastisement; for theendofitistotakeawaysin,tosubdueit,tomortifyit,togiveanincreaseingraceandholiness,asweshallsee.Thereisnochastisementinheaven,nor inhell.Not inheaven,because there isno sin;not inhell, becausethereisnoamendment.Chastisementisacompanionofthemthatareintheway,andofthemonly.

Obs.V.Divineloveandchasteningareinseparable.—"Whomheloveth;"that is, whomsoever he loveth. None goes free, as the apostle declaresimmediately. It is true, there are different degrees and measures ofchastisements;whichcomparativelymakesomeseemtohavenone,andsome to have nothing else: but absolutely the divine παιδεία, orinstructivechastisement,isextendeduntoallinthefamilyofGod,asweshallsee.

Obs. VI. Where chastisement evidenceth itself (as it doth many ways,withrespectuntoGodtheauthorofit,andthosethatarechastised)nottobepenal,itisabroadsealsettothepatentofouradoption:whichtheapostleprovesinthefollowingverses.

Obs. VII. This being the way and manner of God's dealing with hischildren,thereisallthereasonintheworldwhyweshouldacquiesceinhissovereignwisdomtherein,andnotfaintunderhischastisement.

Obs. VIII. No particular person hath any reason to complain of hisportion inchastisement, seeing this is thewayofGod'sdealingwithallhischildren,1Pet.4:12,5:9.

Secondly, the latter clauseof thisdivine testimony, as expressedby the

apostle,"Andscourgetheverysonwhomhereceiveth,"ifitwere,asitisgenerallyunderstood,thesamewiththeformerassertion,expressedwithsomewhatmoreearnestness,wouldneednofurtherexposition,thesametruth being contained in the one and the other. But I confess, in myjudgment, there is something peculiar in it;which I shall propose, andleaveituntothatofthereader.And,—

Δέ.1.Theparticleδέisnowheremerelyconjunctive,signifyingnomorebut "and," as we and others here render it. It may rather be "etiam,""even;"or"also,""moreover."

Μαστιγοῖ.2.Theverb,"scourgeth,"arguesatleastapeculiardegreeandmeasureinchastisement,abovewhatisordinary;anditisneverusedbuttoexpressahighdegreeofsuffering.Ascourgingistheutmostwhichisused in παιδεία, or "corrective instruction." Wherefore the utmost ofwhatGodinflictsonanyinthisworldisincludedinthisexpression.

Παραδέχεται. 3. By παραδέχεται, "receiveth, accepteth, owneth,avoweth,"theapostleexpresseth הצר� intheoriginal;thewordwherebyGoddeclareshisrest,acquiescency,andwell-pleasing inChristhimself,Isa.42:1.Sothatanespecialapprobationisincludedherein.

Πάνταυἱόν.4."Everyson,"isnottobetakenuniversally,forsoeverysonisnotscourged;butitisrestraineduntosuchsonsasGoddothsoaccept.

Ontheseconsiderations,Iaminducedtojudgethistobethemeaningofthe words, namely, 'Yea, even (also) he severely chastiseth, above theordinarydegreeandmeasure,thosesonswhomheaccepts,anddelightsin in a peculiar manner.' For, 1. This gives a distinct sense to thissentence,anddothnotmakeitamererepetitioninotherwordsofwhatwent before. 2. The introductive particle and meaning of the wordsthemselves require that there be an advancement in them, abovewhatwas before spoken. 3. The dealings of God in all ages, as unto sundryinstances,withhischildren,havebeenanswerablehereunto.4.Thetruthcontained herein is highly necessary unto the supportment andconsolationofmanyofGod's children.Forwhen theyare signalizedbyaffliction,whenallmusttakenoticethattheyarescourgedinapeculiarmanner,andsufferbeyondtheordinarymeasureofthechildrenofGod,

they are ready todespond, as Jobwas, andDavid, andHeman, andbeutterly discouraged. But a due apprehension hereof, (which is a truth,whetherintendedhereorno,asIjudgeitis,)namely,thatitisthewayofGodtogivethemtheseveresttrialsandexercises,toscourgethem,whenothers shall bemore lightly chastened,whom he loves, accepts of, anddelightsin,inapeculiarmanner,willmakethemliftuptheirheads,andrejoiceinalltheirtribulations.SeeRom.5:3–5,8:35–39;1Cor.4:9–13,2Cor.6:4–10,11:23–28.

ThereasonsandendsofGod'sdealingthuswiththosewhomheownethand receiveth in a peculiar manner, with that provision of heavenlyconsolation for the church, with holy weapons against the power oftemptationsinsuchcasesasthatcomplainedofbyHeman,Ps.88,whicharetreasuredupinthissacredtruth,arewellworthyourenlargementonthem,ifitweresuitableuntoourpresentdesign.

Hebrews12:7

Εἰπαιδείανὑπομένετε,ὡςυἱοῖςὑμῖνπροσφἐρεταιὁΘεὸς·τίςγάρἐστινυἱὸςὅνοὐπαιδεύειπατήρ;

Παιδείαν ὑπομένετε. Vulg. Lat., "in disciplina perseverate;" Rhem.,"persevereyeindiscipline:"neithertothewordsnortothesenseoftheplace.

ὙμὶνπροσφέρεταιὁΘεός."VobisoffertseDeus,"Vulg.;"Goddothofferhimself unto you." "Exhibebit," or "exhibet." Syr., תולד ךיאד

ןוכידאיצ רעס אינב ,"dealethwithyouaswithchildren."

Πατήρ, יהובא ,"hisfather."

Tremellius renders theSyriac, "Endure therefore chastisement, becauseGoddealethwithyouaswithchildren;"whichsomewhataltersthesenseoftheoriginalbutgivesthatwhichisgoodandwholesome.

Ver.7.—Ifyeendurechastening,Goddealethwithyouaswithsons;forwhatsonishewhomthefatherchastenethnot?

Itisnotanewargumentthatishereproduced,butaninferencefromandanespecialapplicationof that foregoing,andtheexhortationconfirmedby it. There are three things in the words: 1. A supposition of theperformanceofthedutyexhortedunto:"Ifyeendure,"etc.2.Thebenefitor advantage obtained thereby: "God dealeth," etc. 3. An illustration ofthewhole,byacomparisonwithmenintheirdealings:"Forwhatson,"etc.

Εἰ. As to the first, the Vulgar reads, as we observed, "Persevere ye indiscipline;" probably for εἰ reading εἰς, and taking ὑπομένετε in theimperative mood. But as ὑπομένειν εἰς παιδείαν is no proper Greekexpression,sothesenseisobscuredbyit.Thereisthereforeasuppositioninthewords,'Ifyoudocomplywiththeexhortation.'

Ὑπομένετε. Both the words have been opened before. Schlichtingius,Grotius, etc., would have ὑπομένετε to signify only "to undergo," "toendure the sorrow and pain of afflictions, without respect unto theirpatienceorperseveranceinenduringofthem."Andso,saithGrotius, isthe word used James 1:12; which is quite otherwise, as every one willdiscern that doth but look on the text. Nor is it ever used in the NewTestament but to express a grace in duty, a patient endurance. So is ittwiceusedinthischapterbefore,verses1,2.Andthereisnoreasonhereto assign another sense unto it. Besides, a mere suffering of thingscalamitous, which is common unto mankind, is no evidence of anygracious acceptance with God. "If ye endure;" that is, with faith,submission,patience,andperseverance,soasnottofaint.

Thechastisementintended,wehavebeforedeclared.

Παιδείαν.This,therefore,isthatwhichtheapostledesigns:'If,'saithhe,'afflictions,trials,andtroubles,dobefallyou,suchasGodsendsforthechastisement of his children, and their breeding up in his nurture andfear;andyouundergothemwithpatienceandperseverance,ifyoufaintnotunderthem,anddesertyourduty,etc.'And,—

Thispatientenduranceof chastisements isofgreatprice in thesightofGod,aswellasofsingularuseandadvantageuntothesoulsofthemthatbelieve.For,—

Προσφέρεται. Secondly, Hereon "God dealeth with you as with sons."Thewordπροσφέρεταιispeculiarinthissense.'Heofferethhimselfuntoyou in theσχέσις, the"habit"ofa father tohischildren.' 'Heproposethhimselfuntoyou[asafather,]andactethaccordingly;notasanenemy,notasajudge,notastowardsstrangers;butastowardschildren.'Ithink,"Hedealethwithyou,"dothscarcereachtheimportanceoftheword.

Ὡςυἱοῖς.Now,themeaningisnot,'Thathereupon,ontheperformanceofthisduty,whenyouhavesodone,Godwillacttowardsyouassons;'forthishedothinalltheirchastisementsthemselves,astheapostleproves:but, 'Hereby itwill evidently appear, evenunto yourselves, that soGoddeals with you; you shall be able, in all of them, to see in him thedisciplineandactingofafathertowardshissons.Assuch,hewillpresenthimselfuntoyou.'Wherefore,—

Obs. I.Afflictionsor chastisements arenopledgesof our adoption,butwhenandwheretheyareenduredwithpatience.—Ifitbeotherwisewithus,theyarenothingbuttokensofangeranddispleasure.Sothat,—

Obs. II. It is the internal frameofheart andmindunder chastisementsthatletsinandreceivesasenseofGod'sdesignandintentiontowardsusinthem.—Otherwise"nomanknowethloveorhatred,byallthatisbeforehim;"noconclusioncanbemadeonewayorotherfromhence, thatweareafflicted.Allareso,thebestandworst,ormaybeso.Butitisuntousherein accordingunto our faith andpatience. If the soul do carry itselfregularlyandobedientiallyunderitstrials,everygracewillsoactitselfastobegetinitasecretevidenceoftheloveofGod,andaviewofhim,asofafather.Ifourheartstumultuate,repine,faint,andareweary,nosenseofpaternallovecanenterintothem,untiltheyarerebukedandbroughtintoacomposure.

Obs. III. This way of dealing becomes the relation between God andbelievers, as father and children; namely, that he should chastise, andtheyshouldbearitpatiently.—Thismakesitevidentthatthereissucharelationbetweenthem.Andthistheapostleillustratesfromthewayandmannerofmeninthatrelationonetoanother.

Thirdly,"Forwhatsonishewhomthefatherchastenethnot?"'Thinknot

strange hereof; it is that which necessarily follows their relation, "forwhatson."'Theapostledothnottakehisallusionfrommatteroffact,butfromrightandduty: for therearemany, toomany sons, thatareneverchastised by their fathers; which commonly ends in their ruin. But hesupposethtwothings:1.Thateverysonwillmoreorlessstandinneedofchastisement.2.Thateverywise, careful,and tender fatherwill insuchcaseschastenhisson.Whereforetheillustrationoftheargumentistakenfromthedutyinseparablybelonginguntotherelationoffatherandson;for thence it is evident thatGod's chastening of believers is his dealingwiththemassons.

Hebrews12:8

Εἰ δὲ χωρίςἐστεπαιδείας,ἧςμέτοχοιγεγόνασιπάντες,ἄρανόθοιἐστὲ,καιοὐχυἱοί.

Νόθοι. Syr., אייכוג , "aliens," "foreigners," "strangers." Vulg. Lat.,"adulteri;"which theRhem. render "bastards," because of the palpablemistake in the Latin. Bez., "supposititii;" which, as Renius on Vallaobserves, is ὑποβολιμαῖοι, properly "spurii," "bastards," childrenillegitimate,whohavenorighttotheinheritance.

Ver.8.—Butifyebewithoutchastisement,whereofallarepartakers,thenareyebastards,andnotsons.

Therulewhichtheapostlehathlaiddownconcerningchastisements,asanecessary,inseparableadjunctoftherelationbetweenfatherandson,issocertaininnatureandgrace,thattotheinferencewhichhehathmadeon theonehandunto theevidenceof sonship fromthem,headdshereanother no less untohis purpose on the other; namely, that thosewhohavenochastisementsarenosons,nochildren.

Thereisinthewords,1.Asuppositionofastatewithoutchastisement;2.Anapplicationoftheruleuntothatstate,"Allsonsarechastised;"3.Aninference from both, that such persons are "bastards, and not sons:"whereunto we must add the force of this reasoning unto his presentpurpose.

Εἰδξ.1.Theintroductionofthesuppositionbyεἰδέ,"butif,"declaresthatwhathespeaksisofanother,contrarynatureuntothatbeforeproposed:'Butifitbeotherwisewithyou,namely,thatyearewithoutchastisement.'

Χωρίςἐστεπαιδείας.Take"chastisement"materiallyforeverythingthatisgrievousorafflictive,andnomanisabsolutelywithoutit.Forallmenmust die, and undergo theweaknesses or troubles that lead thereunto;and commonly this is most grievous unto them who have had leasttroubleintheirlives.Butcomparatively,someeveninthissensearefreedfromchastisement.Suchthepsalmistspeaksof,"Therearenobands intheir death, but their strength is firm.They are not in trouble as othermen,neitheraretheyplaguedlikeothermen,"Ps.73:4,5:whichhegivesasacharacteroftheworstsortofmenintheworld.

But this isnot the chastisementhere intended.Wehave showedbeforethatitisaneruditing,instructivecorrection;andsodoththedesignoftheplace require that it should here signify. And this some professors ofChristianreligionmaybewithoutabsolutely.Whatevertroubletheymaymeetwithal,yetaretheynotunderdivinechastisementsfortheirgood.Such are here intended. Yet the apostle's design may reach farther;namely,toawakenthemwhowereundertroubles,butwerenotsensibleof their being divine chastisements, and so lost all the benefit of them.For even suchpersons canhaveno evidence of their sonship, buthavejustgroundtomakeacontraryjudgmentconcerningthemselves.

Ἦς μέτοχοι γεγόνασι πάντες. 2. To confirm his inference, the apostleadds the substance of his rule: "Whereof all are partakers." The Syriacreadsit,"Wherewitheverymanischastised;"butitmustberestrainedto"sons,"whetherthesonsofGodorofmen,asinthecloseoftheforegoingverse. This, therefore, the apostle is positive in, that it is altogether invain to look for spiritual sonship without chastisement. They are allpartakersofit,everyoneofhisownshareandportion.Thereisageneralmeasure of afflictions assigned unto the church, Head and members,whereofeveryoneistoreceivehispart,Col.1:24.

Ἄρανόθοιἐστὲκαὶοὐχυἱοί.3.Theinferenceonthissuppositionis,thatsuchpersonsare"bastards,andnotsons."Theirstate isexpressedbothpositivelyandnegatively,togivethegreateremphasisuntotheassertion.

Besides,ifhehadsaidonly, 'Yearebastards,' itwouldnothavebeensoevidentthattheywerenotsons, forbastardsaresonsalso;buttheyarenotsuchsonsashaveanyrightuntothepaternalinheritance.Giftstheymayhave,andrichesbestowedonthembytheirfathers;buttheyhavenorightofinheritancebyvirtueoftheirsonship.Suchdoththeapostleheredeclare them to be who are without chastisement. And we may henceobserve,—

Obs.I.ThattherearenosonsofGod,norealpartakersofadoption,thatarewithout somecrossesor chastisements in thisworld.—Theydeceivethemselves,who expect to live inGod's family andnot to be under hischastening discipline. And this should make every one of us very wellcontentedwithourownlotandportion,whateveritbe.

Obs.II.Itisanactofspiritualwisdom,inallourtroubles,tofindoutanddiscern divine, paternal chastisements; without which we shall neverbehaveourselveswellunderthem,norobtainanyadvantagebythem.—Soshouldwedointheleast,andsointhegreatestofthem.

Obs.III.Thereareinthevisiblechurch,oramongprofessors,somethathave no right unto the heavenly inheritance.—They are bastards; sonsthatmayhavegiftsandoutwardenjoyments,buttheyarenotheirs.Andthisisagreatevidenceofitinany,namely,thattheyarenotchastised;—notthattheyarenotatalltroubled,fortheymaybeintroublelikeothermen,(for"manisbornuntotrouble,asthesparksflyupward,")butthattheyarenotsensibleofdivinechastisementinthem;theydonotreceivethem,bearthem,norimprovethem,assuch.

Obs.IV.Thejoyousstateoffreedomfromafflictionissuchasweoughtalwaystowatchoverwithgreatjealousy,lestitshouldbealeavingofusout of the discipline of the family of God.—I do not say, on the otherhand, that wemay desire afflictions,much less cruciate ourselves, likesomemonastics or Circumcelliones; butwemay pray thatwemay notwantanypledgeofouradoption,leavingtheorderinganddisposalofallthingsuntothesovereignwillandpleasureofGod.

Lastly, There is great force from this consideration added unto theapostle's exhortation, namely, thatwe shouldnot faint under our trials

and afflictions: for if they are all such divine chastisements as withoutwhichwecanhavenoevidenceofourrelationuntoGodasafather,yea,as without a real participation wherein we can have no right unto theeternalinheritance,itisathingunwiseandwickedtobewearyofthem,ortofaintunderthem.

Hebrews12:9,10

Εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς, καὶἐνετρεπόμεθα· οὐ πολλῷ μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶνπνευμάτων,καὶζήσομεν;Οἱμὲνγὰρπρὸςὀλίγαςἡμέρας,κατὰτὸδοκοῦναὐτοῖς,ἐπαίδευον·ὁδὲἐπὶτὸσυμφέρον,εἰςτὸμεταλαβεῖντῆςἁγιότητοςαὐτοῦ.

Εἶτα. Syr., ןאו , "and if;" that is, εἰ δέ: which Beza judgeth the morecommodious reading; which is undoubtedly a mistake, for the apostleintimates a progress unto a new argument in this word. Vulg. Lat.,"deinde;" and so Beza, properly; which we render "furthermore," or"moreover."Some,"ita;""so,""inlikemanner."

Τοὺς μὲν τῆς σαρκός etc. Some refer σαρκός, to παιδευτάς, and not toπατέρας.Sothesenseshouldbe,"wehavehadfathers,chastenersoftheflesh." But the opposition between "fathers" in the first place, and the"Father of spirits" afterwards, will not admit hereof. And the Syriacdetermines the sense, ןל ווה ןידר איסבד ן�הבא , "and ifthefathersofourfleshhavechastisedus."

Ἐνετρεπόμεθα.Vulg.Lat.,"reverebamureos,""reveritisumus;""wegavethemreverence."Allsupply"them"untothetext.Syr.,"wewereaffectedwith shame for them;" as all correction is accompanied with aningenuousshameinchildren.

Πρὸςὀλίγαςἡμέρας.Vulg.,"intemporepaucorumdierum."Rhem.,"for

a time of few days," a short time. Syr., רועז וה ןבזל , "for a little while.""Adpaucosdies,""forafewdays."

Κατὰτὸδοκοῦναὐτοῖς.Vulg.,"secundùmvoluntatemsuam,""accordingto their will." Syr., ווה ןיבצד ךיא , "according as they would."[Beza,]"proutipsisvidebatur,""asitseemedgooduntothem."We,"aftertheir own pleasure;" without doubt improperly, according to the usualacceptationofthatphraseofspeech.Foritintimatesaregardlessnesstorightandequity,whereof there isnothing in theoriginal. "According totheir judgment," "as they saw good," or supposed themselves to havereasonforwhattheydid.

Ἐπὶτὸσυμφέρον,"adidquodutileest,""untothatwhichisprofitable."Syr.,forὁδέ, ןיד אהלא ,"butGod,"whoisintended; ןנרריעל ,"untoouraid"or"help.""Adcommodum,"thatis,"nostrum;""forourprofit."

Εἰς τὸ μεταλαθεῖν τῆς ἁγιότητος αὐτοῦ. Vulg., "in recipiendosanctificationem ejus;" Rhem., "in receiving of his sanctification;"missing the sense of both the words. Sanctification is ἁγιασμός, notἁγιότης;andεἰςτόexpresseththefinalcause.

Ver.9, 10.—Moreover,wehavehad fathersofour flesh,whochastened[us,] and we gave [them] reverence: shall we not much rather be insubjectionunto theFatherof spirits,and live?For theyverily fora fewdayschastened[us,]asitseemedgooduntothem;buthefor[our]profit,that[we]mightpartakeofhisholiness.

The design of these words is further to evince the equity of the dutyexhorted unto, namely, the patient enduring of divine chastisement;which is done on such cogent principles of conviction as cannot beavoided.

Εἶτα.Itisanewargumentthatisproduced,andnotamereapplicationorimprovement of the former; as the word εἶτα, "furthermore," or"moreover,"dothsignify.Theformerwastakenfromtherightofparents,thisistakenfromthedutyofchildren.

Andtheargumentinthewordsistakenfromamixtureofprinciplesand

experience.Theprincipleswhereonitproceedsaretwo,andoftwosorts:the first is fromthe lightofnature,namely, thatchildrenought toobeytheirparents,andsubmitunto theminall things; theother is fromthelightofgrace,namely, that there is thesamereal relationbetweenGodandbelieversasisbetweennaturalparentsandtheirchildren,thoughitbenotofthesamenature.Thewholestrengthoftheargumentdependsontheseundoubtedprinciples.

Εἴχομεν. For the confirmation of the first of these principles, commonexperienceisproduced.'Itisso,forithathbeensowithus;weourselveshavehadsuchfathers,'etc.

Πολλὦ μᾶλλον.Asforthemanneroftheargument,it is"àcomparatis,"andtherein"àminoriadmajus." 'If itbeso in theonecase,howmuchmoreoughtittobesointheother.'

Ineachofthecomparatesthereisasuppositionconsistingofmanyparts,andanassertiononthatsupposition:inthefirst,astomatteroffact,inthelatter,asuntoright;asweshallsee.

Τῆςσαρκὰςἡμῶνπατἐρας.Thesuppositioninthefirstofthecomparatesconsists ofmany parts; as, 1. That "we have had fathers of our flesh;"thosefromwhomwederivedourfleshbynaturalgeneration.ThisbeingtheordinanceofGod,andthewaybyhimappointedforthepropagationofmankind, is the foundation of the relation intended, and thatwhichgivesparentstherighthereasserted.Thatlearnedmandidbutindulgetohisfancy,whowouldhavethese"fathers"tobetheteachersoftheJewishchurch;whichhowtheyshouldcometobeopposedunto"theFatherofspirits,"hecouldnotimagine.

Παιδευτάς.2.Thattheywerechasteners:"Theychastenedus."Theyhadarightsotodo,andtheydidsoaccordingly.

Κατὰ τὸ δοκοῦναὐτοῖς. 3.The rulewhereby theyproceeded in their sodoing is also supposed, namely, they used their judgment as unto thecausesandmeasureofchastisement;theydidit"asitseemedgooduntothem." It is not said that they did it for or according to their pleasure,withoutrespectuntoruleorequity;foritistheexampleofgoodparents

that is intended: but they did it according to their best discretion;wherein yet they might fail, both as unto the causes and measure ofchastisement.

Πρὸςὀλίγαςἡμέρας.4.Theexerciseofthisrightis"forafewdays."Andthis may have a double sense: (1.) The limitation of the time of theirchastisement,namely,thatitisbutforalittlewhile,forafewdays;towit,whilstweareininfancy,orunderage.Ordinarilycorporalchastisementsarenot longercontinued.So"afewdays," isa fewofourowndays.Or,(2.) It may respect the advantage which is to be obtained by suchchastisement; which is only the regulation of our affections for a littleseason.

Ἐνετρεπόμεθα. The case on the one hand being stated on thesesuppositions, the duty of children, under the power of their naturalparents, is declared. And the word signifies "an ingenuous, modestshame,withsubmission;"oppositeuntostubbornnessand frowardness.Weaddtheword"them"unto theoriginal,which isnecessary;"wehadtheminreverence."'Wewerekeptinatemperofmindmeettobeapplieduntoduty.Wedidnotdesertthefamilyofourparents,norgrowwearyoftheirdiscipline,soastobediscouragedfromourduty.'And,—

Obs.I.As it is thedutyofparents tochastise theirchildren, ifneedbe,andofchildrentosubmitthereunto;so,—

Obs. II. It is good for us to have had the experience of a reverentialsubmission unto paternal chastisements; as from hence we may beconvincedoftheequityandnecessityofsubmissionuntoGodinallourafflictions. For so these things are improved by the apostle.—And theyarise from the consideration of the differences that are between divineandparentalchastisements.For,—

ΤῶΠατρὶτῶνπνευμάτων.1.Hebywhomwearechastisedis"theFatherofspirits."Heisafatheralso,butofanotherkindandnaturethantheyare. "TheFatherof spirits;" that is, of our spirits: for so theoppositionrequires; the fathers of our flesh, and the Father of our spirits. Andwhereas the apostle here distributes our nature into its two essentialparts,thefleshandthespirit;itisevidentthatbythe"spirit,"therational

soul is intended.ForalthoughthefleshalsobeacreatureofGod,yet isnatural generation used as a means for its production; but the soul isimmediatelycreatedandinfused,havingnootherfatherbutGodhimself.See Num. 16:22; Zech. 12:1; Jer. 38:16. I will not deny but that thesignificationofthewordheremaybefartherextended,namely,soastocomprisealsothestateandframeofourspirits in theirrestorationandrule, wherein also they are subject unto God alone; but his being theimmediatecreatorofthemisregardedinthefirstplace.

AndthisisthefundamentalreasonofourpatientsubmissionuntoGodinall our afflictions, namely, that our very souls are his, the immediateproduct of his divine power, and under his rule alone.May he not dowhathewillwithhisown?Shallthepotsherdcontendwithitsmaker?

2.Itissupposedfromtheforegoingverses,thatthisFatherofourspiritsdothalsochastiseus;whichisthesubject-mattertreatedof.

Ἐπὶτὸσυμφἑρον.3.Hisgeneralendanddesigntherein,is"ourprofit"oradvantage.Thisbeingoncewell fixed, takesoffalldisputes inthiscase.Men, in theirchastisements,doatbestbutconjectureat theevent,andarenowayabletoeffectit:butwhatGoddesignsshallinfalliblycometopass;forhehimselfwillaccomplishit,andmakethemeansofitcertainlyeffectual. But it may be inquired, what this "profit," this benefit oradvantage, is; for outwardly there is no appearance of any such thing.Thisisdeclaredinthenextplace.

Εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ. 4. The especial end of God indivinechastisements,is,"thathemaymakeuspartakersofhisholiness."TheholinessofGod,iseitherthatwhichhehathinhimself,orthatwhichhe approves of and requires inus.The first is the infinite purity of thedivine nature; which is absolutely incommunicable unto us, or anycreature whatever. Howbeit, wemay be said to be partakers of it in apeculiarmanner,byvirtueofourinterestinGod,asourGod:asalsobythe effects of it produced inus,whicharehis imageand likeness,Eph.4:24;aswearesaid tobemade"partakersof thedivinenature,"2Pet.1:4.AndthisalsoistheholinessofGodinthelattersense;namely,thatwhichherequiresofusandapprovesinus.

Whereas,therefore,thisholinessconsistsinthemortificationofourlustsand affections, in the gradual renovation of our natures, and thesanctificationofoursouls,thecarryingonandincreaseofthesethingsinusisthatwhichGoddesignsinallhischastisements.Andwhereas,nextuntoourparticipationofChrist, by the imputationofhis righteousnessuntous, this is thegreatestprivilege,glory,honour,andbenefit, that inthisworldwecanbemadepartakersof,wehavenoreasontobewearyofGod'schastisements,whicharedesigneduntonootherend.Andwemayobserve,—

Obs.III.Nomancanunderstandthebenefitofdivinechastisement,whounderstandsnottheexcellencyofaparticipationofGod'sholiness.—Nomancanfindanygoodinabitterpotion,whounderstandsnotthebenefitof health. If we have not a due valuation of this blessed privilege, it isimpossible we should ever make a right judgment concerning ourafflictions.

Obs. IV. If under chastisementswe find not an increase of holiness, insomeespecialinstancesordegrees,theyareutterlylost:wehavenothingbutthetroubleandsorrowofthem.

Obs. V. There can be no greater pledge or evidence of divine love inafflictionsthanthis, thatGoddesignsbythemto"makeuspartakersofhisholiness,"—tobringusnearertohim,andmakeusmorelikehim.

5.The reasons fromwhence theyhave their efficacyunto this end, andthe way whereby they attain it, are, (1.) God's designation of themthereunto, inanactof infinitewisdom;whichgives themtheirefficacy.(2.)Byweaningus fromtheworld,andthe loveof it,whosevanityandunsatisfactorinesstheyopenlydiscover,breakingtheleagueoflovethatisbetween it and our souls. (3.) By calling us unto the faith andcontemplation of things more glorious and excellent, wherein we mayfindrestandpeace.

Ὑποταγησόμεθα.Thatwhichisrequiredofus,aschildren,is,thatwebe"insubjection"untohim,as"theFatherofspirits."Thisanswersuntothehavingofourearthlyparentsinreverence,beforementioned;—thesamewhich the apostle Peter calls, "humbling of ourselves under themighty

handofGod,"1Pet.5:6.Andtheremayberespectuntothedisobedientson under the law,who refused to subject himself to his parents, or toreformupon their correction,Deut. 21:18–21;which I the rather think,because of the consequent assigned unto it, "And live;" whereas therefractory sonwas tobe stoned todeath.And this subjectionuntoGodconsistsin,1.Anacquiescencyinhisrightandsovereigntytodowhathewill with his own. 2. An acknowledgment of his righteousness andwisdominallhisdealingswithus.3.Asenseofhiscareandlove,withadue apprehension of the end of his chastisements. 4. A diligentapplicationofourselvesuntohismindandwill,asuntowhathecallsusunto in an especialmanner at that season. 5. In keeping our souls, byfaith and patience, from weariness and despondency. 6. In a fullresignation of ourselves unto hiswill, as to thematter,manner, times,andcontinuanceofouraffliction.

Andwhere these thingsarenot in somedegree,we castoff theyokeofGod,andarenotinduesubjectionuntohim;whichisthelandinhabitedbythesonsofBelial.

Lastly,TheconsequentofthissubjectionuntoGodinourchastisements,is, that "we shall live:" "And," or "for sowe shall live."Though in theirownnaturetheyseemtotenduntodeath,orthedestructionoftheflesh,yet is it life whereunto they are designed,—which is the consequent,whichshallbetheeffectofthem,2Cor.4:16–18.Theincreaseofspirituallife in this world, and eternal life in the world to come, are thatwhereuntotheytend.Therebelliousson,whowouldnotsubmithimselfto correction,was todiewithoutmercy;but theywhoare in subjectionuntoGodinhischastisements,shalllive.

Hebrews12:11

Πᾶσαδὲ παιδείαπρὸςμὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι,ἀλλὰ λύπης·ὕστερον δὲ καρπὸν εἰρηνικὸν δἰ αὐτῆς γεγυμνασμένοις ἀποδίδωσιδικαιοσύνης.

Καρπόν. Syr., אתוקידזדו אמלשד אראפ , "the fruit of peace andrighteousness." Vulg., "fructum pacatissimum;" "most peaceable,"Rhem.;andἀποδίδωσιitrendersinthefuture,"reddet,"for"reddit."

Ver. 11.—Now no chastening for the present seemeth to be joyous, butgrievous; nevertheless, afterward it yieldeth the peaceable fruit ofrighteousness,untothemwhichareexercisedthereby.

Thisisthecloseoftheapostle'sdisputeandarguingaboutsufferingsandafflictions, with the use of them, and our duty in bearing them withpatience.Andhegives itus inageneral rule,whereinhebalanceth thegoodandevilofthem,showinghowincomparablytheoneexceedeththeother.Thesameargumenthe insistethupon,2Cor.4:17, "Forour lightaffliction,whichisbutforamoment,workethforusafarmoreexceedingandeternalweightofglory."

And he states his rule so as, by a concession, to obviate an objectionagainst a compliance with his exhortation; and this is taken from thetrouble and sorrow therewith chastisement is accompanied. This,therefore,hetakesforgranted,hewillnotcontendaboutit;buthetakesoffallitsweight,byopposingthebenefitofitthereunto.

Πᾶσα παιδεία. The literal expression in the original is, "But everychastisementatpresentseemsnottobeofjoy;"thatis,nonedothseemsotobe.

Δέ.Theintroductionofthewholeisbytheparticleδέ,whichsomerenderby"enim,"someby"autem;""for"and"but."Thereisnomoreinit(foritisusedvariously)butanintimationofaprogressindiscourse.Werenderit"now,"notasanadverboftime,butasanoteofattention.

Μέν.Theparticleμέν isomitted inour translation.Others render itby"quidem,""truly."Andwhereitissojoinedinsensewithδέ,ashereitis,ithaththeforceofanasseveration,"fortruly,"or"nowtruly."

First,Intheconcessionwemayobserve,—

1. The universality of the expression, "every chastisement," not anyexcepted: forwhat isaffirmedisof thenatureofchastisements;what isnot so is none. If any thing that is evil befall a man, if it be no waydolorousuntohim,itmaybeajudgmentonhim,itisnotachastisementtohim.

Πρὸςτὸπαρόν.2.The timewhereina judgment ismadeof it,whereinthisconcessionismade:"Forthepresent;"—thatis,whilstitisactuallyonus, whilst we suffer under it, especially in its first ingress and assault;whilstthewounditgivesuntothemindisfresh,beforeitbemollifiedbytheointmentoffaithandsubmissionuntoGod.

Οὐδοκεῖ.3.Hereof it isaffirmed,that"itseemethnottobe joyous,butgrievous;" that is, whatever be spoken of the good of chastisement, itrepresentsitselfotherwiseuntous,itappearswithanotherfaceuntous,andwecannotbutmakeanotherjudgmentofit.Themeaningisnot,thatit only seems so to be, but is not so; but really so it is, and so we doesteemit.

And the original is, "It is not of joy, but of sorrow;" that is, say some,thereisanellipsis,tobesuppliedbyποιητική,orsomesuchword,—'Itisnoteffectiveofjoy,butofsorrow.'Butthisseemsnottobethemeaningof the words; for it is in the issue really effective of joy also. And theapostlespeaksnotofithereasuntoitseffects,butasuntoitsnatureinitself. And so it is not of joy; it belongs not unto things joyous andpleasant. It is not a sweet confection, but a bitter potion. It is of thenatureof things sorrowful. It is of sorrow;whichwe render "grievous."But that word is of an ambiguous signification in our language.Sometimes we render βαρύς by it, 1 John 5:3, Καὶ αἱ ἐντολαὶ αὐτοῦβαρείαι οὐκ εἰσίν,—"Andhis commandments are not grievous;" that is,"heavy,burdensome:"sometimesλύπη,asinthisplace;thatis,"dolorousand sorrowful." So it is here; amatter of sorrow. It is in the nature of

every chastisement to be a matter of sorrow and grief at present untothemthatarechastised.Thiswerender,being"inheaviness,"1Pet.1:6,—λυπηθέντες;being"afflictedwithsorrow,throughmanifoldtemptations,"orafflictions.Andsundrythingswemayyetobserve,toclearthesenseoftheplace;as,—

Obs.I.WhenGoddesignethanythingasachastisement,it isinvaintoendeavourtokeepoffasenseofit;itshallbeamatterofsorrowuntous.—Menareaptintheirtrialstothinkitapointofcourageandresolutiontokeepoffasenseofthem,soasnottobeaffectedwithgriefaboutthem.It is esteemed a piece of pusillanimity to mourn, or be affected withsorrowabout them.It is true, indeed, thatso faras theyare frommen,andaresufferingsforthegospel,thereisaheroicframeofspiritrequiredto the undergoing of them; so as that it may appear that we are "innothingterrifiedbyouradversaries."ButthereisnopusillanimityinustowardsGod. It is our duty to take in a deep sense of his rebukes andchastisements.And if hedothdesign any thing thatdothbefall us as achastisement,itisinvainforustocontendthatitmaynotbeamatterofsorrowuntous.Forifityetbenotso,itisbutanentranceintohisdealingwithus.Hewillnotcease,untilhehathbrokenthefiercenessandtamedthepride of our spirits, andhathbroughtus, like obedient children, tosubmitourselvesunderhismightyhand.Wherefore,—

Obs. II.Not to take in a sense of sorrow in affliction, is through stout-heartednessto"despisethechasteningoftheLord;"theevilthatwearecautionedagainst,verse5.

Obs.III.Thesorrowintended,whichaccompanieschastisement, is thatwhich the apostle terms λύπη κατὰ Θεόν, 2 Cor. 7:9, 10; "SorrowaccordinguntoGod,"or"afteragodlysort."—Itisnotthewailingofthefleshupona senseofpain; it isnot thedisorderofouraffectionsupontheir encounterwith thingsgrievous toourpresent stateandease; it isnotaheartlessdespondencyunderourpressures,enfeeblingusuntoourduties: but it is a filial sense of God's displeasure, accompanied withnature'saversationanddeclensionfromthingseviluntoitandgrievous.

Obs.IV.Thenatureandendofafflictionsarenottobemeasuredbyourpresentsenseofthem.—Atpresenttheyaredolorous;butthegreatrelief

under what is grievous at present in them, is the due consideration oftheirendandtendency,asuntowhattheyareappointedforofGod.And,—

Obs.V.Allthetroubleofafflictionsisbut"forthepresent,"atmostbutforthelittlewhilewhichwearetocontinueinthisworld.—Withinaveryshorttimeweshallleavethemandtheirtroublebehindusforevermore.

Secondly, Inbalance against thismatter of sorrow in chastisement, theapostle lays the advantage and benefit of it. And this he doth in threethings:1.Byshowingwhatthatbenefitis;2.Whenitisreceived;and,3.Bywhom.

1. For the benefit of chastisement itself, it is expressed in a threefoldgradation: (1.)That it "yieldeth fruit," (2.)That this fruit is the "fruitofrighteousness."(3.)Thatthisfruitofrighteousnessis"peaceable."

Καρπὸνἀποδίδωσι.(1.)It"yieldethfruit."Not,itwilldoso,astheVulgarreads; but it doth so; namely, in the season designed. It is not a dead,useless thing.When God purgeth his vine, it is that it may bearmorefruit,John15:2.Whenhedressethhisground,itshallbringforthherbsmeetforhimself,Heb.6:7.ThewholeofGod'sdealinganddesignhereinissetforthinanelegantallusionuntoahusbandmaninthemanagementofhis corn, Isa.28:23–29.And this fruit ingeneral isof two sorts: [1.]Thetakingawayofsin,bythemortificationofit:"BythisthereforeshalltheiniquityofJacobbepurged;andthisisallthefruittotakeawayhissin,"Isa.27:9.[2.]Intheincreaseofrighteousnessorholiness;whichishereexpressed.

Δικαιοσύνης. (2.) This fruit, then, is the "fruit of righteousness;" notrighteousnessitself,notthatfruitwhichrighteousnessis,butthatwhichitbearsorbringsforth.Neitherourdoingnoroursufferingisthecauseofourrighteousness;buttheypromoteitinusandincreaseitsfruit.SotheapostlepraysfortheCorinthians,thatGodwould"increase"inthem"thefruitsoftheirrighteousness,"2Epist.9:10:andforthePhilippians,thattheymightbe"filledwiththefruitsofrighteousness,whicharebyJesusChrist, unto the glory and praise of God," chap. 1:11. Wherefore by"righteousness"inthisplace,oursanctification,ortheinternalprinciple

of holiness and obedience, is intended; and the "fruits" hereof, are itsincreaseinthemorevigorousactingsofallgraces,andtheireffectsinallduties.Especially,thefruitsofrighteousnesshereintended,arepatience,submissiontothewillofGod,weanednessfromtheworld,mortificationofsin,heavenly-mindedness,purityofheart,readinessforthecross,andthelike.SeeRom.5:3–5,withJohn15:2–4;whichplacescompared,areafullexpositionofthis.

Εἰρηνικόν.(3.)Thisfruitofrighteousness,whichchastisementyieldeth,is"peaceable.""Theworkofrighteousnessshallbepeace,"Isa.32:17."Thefruit of righteousness is sown in peace," James 3:18. And it is so on athreefold account: [1.]Because it is apledge and evidenceof ourpeacewithGod.Whenwearechastised,especiallyifourpressuresaregreatormany,we are apt to questionwhat our state is with respect untoGod,whoseemstobesodispleasedwithusastomakeusthepeculiarobjectsofhisanger;butwhenthesefruitsarebroughtforthinus,theyareahighevidence that God is at peace with us, and that he designs our eternalgood inall these chastisements,Rom.5:3–5. [2.]Because theybring inpeace into our ownminds. Afflictions are apt to put ourminds into adisorder; our affectionswill tumultuate, and raise great contests in oursouls. But by these fruits of righteousness our hearts are quieted, ourmindscomposed,alltumultsallayed,andweareenabledto"possessoursouls in patience." [3.] With respect unto other men. The next thingwhich the apostle giveth us in charge, after he hath discharged hisdiscourseaboutsufferingandafflictions,is,thatweshould"followpeacewithallmen,"verse14.Now,thewaywherebywemaydothis,isonlybyaboundinginthesefruitsofrighteousness;fortheyalonearethewayandmeansofattainingit,ifitbepossiblesotodo.Andthereforethatchargeoffollowingpeacewithallmen,isnothingbutaninjunctiontoperformalldutiesofrighteousnesstowardsthem.

This is theadvantagewhich comesby chastisements,which theapostlelaysinthebalanceagainstallthatisgrievousinthem.

Ὕστερονδέ.2.Thereistheseasonwhereintheyyieldthisfruit;andthatis,"afterward:""Nevertheless,"or"butafterward;"—thatis,plainly,afterwehavebeenawhileexercisedwiththem.Thiseffectofthem,itmaybe,dothnot appear at first.Wehave their surprisal, as itwaswithJob, to

conflictwithal,whichsuspendsforawhiletheproductionofthesefruits.SotheapostlePeterpraysforbelievers,thatὀλίγονπάθοντας,"aftertheyhad sufferedawhile,Godwould strengthenandperfect them," 1Epist.5:10.Andsoitisevidentinexperience.Chastisementsdonoteffectuallyoperateuntothisenduntilaftersometimeofexercise.Theyfirsttendtosubdue the flesh, to root upweeds, thorns and briers, to break up thestubbornfallowground,andthentocherishtheseedsofrighteousness.

Τοῖς δἰ αὐτῆς γεγυμνασμένοις. 3. So it is added in the last place, ityieldeth this fruit "unto them,"—that is, only unto them.—"who areexercised thereby." The word here used signifies an exercise withdiligence and vehemence; there being an allusion in it unto thosewhostripped themselves naked, so as to put out all their strength in theirpublicgames,orcontestsformastery.Seechap.5:14,withtheexposition.Wherefore to be exercised by chastisement, is to have all our spiritualstrength,allourfaithandpatience, triedtotheutmost,andactedinallthingssuitablytothemindofGod.SowasitwithJob.

Andwhatremainsforthefurtherexplicationofthesewords,iscontainedintheseensuingobservations.

Obs. VI. Those who cannot see an excellency in the abounding of thefruitsofrighteousnessbeforedescribed,canneverapprehendthatthereiseithergoodorbenefit inchastisements.—For thisalone is thatwhichtheapostleproposeth toanswerall that isgrievousorevil in them.Butthesethingsbelieversvalueabovelifeitself,andcanesteemwellofeverything,beitneversosharpuntotheflesh,thatdothpromotethemintheirsouls.

Obs.VII.Wecanneverfindanybenefit inchastisements,unlessweare"exercised" by them; that is, that all our graces are stirred up by themunto a holy, constant exercise.—For hereby alone do they yield "thepeaceablefruitofrighteousness."

Obs. VIII. It is the fruit of righteousness alone thatwill bring in peaceuntous, thatwillgiveusasenseofpeacewithGod,peace inourselves,andwithothers,sofarasispossible.And,—

Obs.IX.Graceinafflictionswillatlengthprevailquietlytocomposethemindunderthestormraisedbythem,andgiverestwithpeaceuntothesoul.

Obs. X. Herein lies the wisdom of faith in this matter, not to pass ajudgment on chastisements, from the present sensewe have ofwhat isevilanddolorousinthem,butfromtheirendanduse,whichareblessedandglorious.

Hebrews12:12,13

Intheseversesanentranceismadeintothesecondpartofthechapter,which is designed unto the application of the doctrine concerningsufferings, afflictions, and chastisements, before insisted on. And therearethreepartsofit:1.Ageneralexhortationuntoanimprovementofthesaiddoctrine,inaconformityofminduntoit.2.Aprescriptionofsundryimportant duties, in their jointwalking beforeGodunto the same end,verses14–16.3.Aconfirmationofthewhole,byaninstanceorexampleof one who did all things contrary unto the duties prescribed, namely,Esau; with the severe issue thereon, verses 16, 17. The first of these iscontainedinthesetwoverses.

Ver. 12, 13.—Διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόναταἀνορθώσατε· καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸχωλὸνἐκτρπῇ,ἰαθῆδὲμᾶλλον.

Ver.12,13.—Whereforeliftupthehandswhichhangdown,andthefeebleknees;andmakestraightpaths foryour feet, lest thatwhich is lamebeturnedoutoftheway;butletitratherbehealed.

διό. 1. "Wherefore,"Διό, "quapropter," "quamobrem;" it shows that theensuing exhortation is wholly derived from the preceding discourse.'Seeing things in this case are as we have declared, this is your dutythereon.'AndinnowritingoftheNewTestamentisthismethodsomuchobserved as in this epistle; namely, to lay down doctrines of truth, toconfirm thembydivine testimonies and reasons, and then tomake theuseandapplicationof them.And the reasonof it is,because thewhole

designoftheepistleisparenetical,withrespectuntopractice.

2. For the right understanding of the mind of the Holy Ghost in thewords,wemusttakenoticethatthereisasuppositionincludedinthemofsome failure in the Hebrews, as unto their courage and constancy insuffering;atleastthattheywereingreatdangerofit,andthatitbegantoaffectthemindsofmany,andperhapsgreatlytoprevailinsomeamongthem.Thishehadinsinuatedbefore,intheentranceofhisdiscourseonthis subject, verses 3–5, and now resumes it as a ground of hisexhortation.And,—

Obs. I. It is the duty of all faithfulministers of the gospel to considerdiligentlywhat failuresor temptations their flocksare liableorexposedunto,soastoapplysuitablemeansfortheirpreservation.

3. The words in general contain an exhortation unto duties, flowingdirectly from the doctrine insisted on in its application unto theseHebrews.Andwhereas therewere two sortsof them (whichdistinctionthe apostle frequently intimates in the epistle); (1.) Such aswere reallyguiltyof theevilsdehorted from;and, (2.)Suchaswerenotso,at leastnotinsuchadegreeassomeotherswere;theexhortationrespectsbothsortsof them.Unto the first sort it enjoins theirownpresentduty;anddirects the latterhow tobehave themselves towards thosewhowere sodefective;asweshallseeintheprogress.

Ἀνορθώσατε.4.Thatpartoftheexhortationwhichiscontainedinverse12, is taken from Isa. 35:3, ם�כרבו תופר ם�די וקזה

וצמא תולשכ , "Confortate manus remissas, et genualabantia roborate." The Vulgar Lat. in that place reads, "manusdissolutas," and "genua debilia;" here, "manus remissas," and "genuasoluta." The translation of the LXX. renders וקוה by ἰσχύσατε, "be yestrong,"speakingtothehandsandkneesinthesecondperson;and וצמאby παρακαλήσατε; unless that word belongs to the following sentence.Theapostleusethoneword,applyingittobothhandsandknees,itbeingequallypropertoboth.

5.Thewayoftheproposaloftheexhortationisincontinuedmetaphors,inanswertothefirstprescriptionofthedutyexhortedunto;whichwas,

toruninarace,ortostriveforvictory,verse1.Andintheverseforegoinghe requires of us, in this case, that we should be γεγυμνασμένοι,"exercised," like those thatwere stripped ormade naked for a contest;wherefore,—

6. The exhortation is applied unto the parts of the body which are ofprincipaluseingymnasticalexercises,namely,thehands,theknees,andthe feet, whereby the body putteth forth all its strength to obtain theprize; the hands and knees being the principal seat of strength andactivity.Andwemustconsider, (1.)What is thedefectblamed in them;(2.) What is the remedy prescribed unto that defect; (3.) What is thespiritualmeaningofboth.

Τὰςπαρειμέναςχεῖρας.(1.)Thedefectchargedonthehandsis,thatthey"hangdown,"παρειμένας.LXX.,ἀνειμένας,"remissas."WewantawordexactlytoexpresstheHebrew, תופר .Itisnotsomuch"hangingdown,"as"weakenedanddissolvedintheirstrength,whencetheydohangdown."Andwhen it issowithany, theydeclare themselveswearyofwhat theyareengagedin;faint,unready,andgivingover.

Τόνατα παραλελυμένα. That charged on the knees is, that they areπαραλελυμένα,"soluta,""dissoluta;"or,asintheHebrew,"labantia."Weuse a properword here, and in the prophet, "feeble;" that is, "debilia,"weak,whosenervousvigour isdissolved.Sowerender ולשכ ,Ps.109:24,"My knees are weak through fasting." So, in great weakness, fear, anddespondency,thekneesaresaidtosmitetogether,Nahum2:10.

Inboththereisadescriptionofamanheartlessorslothful,orsofaintingintherunningofaraceastobereadytocastoffallhopesofsuccess,andtogiveover.

Ἀνορθώσατε. (2.) It is the same kind of distemper which affects theseseveral parts; and therefore the apostle prescribes the same remedy tothemboth,namely,ἀνορθώσατε,"surripite,""erigite."Itisnot,'Elevate,''Liftup,'whichispropertothehandsonly;but,'Erectorraisethemtoadue state, frameandposture; set themright again; apply them to theirduty.'Sointhecureofthewomanthathadtheinfirmitywherewithshewas boweddown,we render it, "made straight," Luke 13:13, or upright

again;andby"settingup,"Acts15:16;inwhichtwoplacesalone,besidesthis, the word is found. It is therefore a restoration unto their formerstatethatisdirectedinthisword.

(3.) Wherefore the spiritual sense of the words, or meaning of thesimilitudes, isplain;and there isnonecessity tomakeadistributionofparts,asuntowhatisparticularlyintendedbythehandsorknees.Forbythesamekindofdefectinboth,thefaultofthewholeisdescribed.NowthisissuchadecayinChristiancourageandresolution,asbringsalongwithitagreatweaknessandunreadinessforduty.

InourChristianracewearetoputforthourutmostspiritualstrengthandactivity.Allgracesaretobekeptupuntotheirexercise,andalldutiestobe attended unto with diligence. But where the course is long, or thedifficultiesaregreat,weareapttogrowweary,todespond;firsttowishitat an end, and then to give over. And this frame ariseth from acompositionoftwoevilingredients:[1.]Despondencyastosuccess;[2.]Wearinessofduty.Inthemdoourhandshangdown,andourkneesgrowfeeble.

Obs.II.This is thegreatevilwhich, inalloursufferingsandafflictions,we are with all intension of mind to watch against. This is the waywherebymultitudeshaveenteredintoscandalousbackslidings,andmanyintocursedapostasies.

Obs. III. We are apt to pity men who are weary and fainting in theircourage,andundertheirburdens;andwedowelltherein,fortheyhavespentall theirstrength,andhavenowayofsupply:butwearetobenoway gentle towards ourselves, in our spiritual weariness and decays;because we have continual supplies of strength ready for us, if we usetheminaduemanner.SeeIsa.40:28–31.

Obs.IV.Thisexhortationbeingaconclusionorinferencemadefromtheprecedingdiscourse,concerningthenature,useandendofsufferingsandafflictions,thisinstructionisgivenusinapeculiarmanner,namely,thatwe ought to confirm our minds against all discouragements anddespondenciesunderthem,bytheconsiderationofGod'sdesigninthem,andtheblessedsuccesswhichhewillgiveuntothem.

Obs. V. The recovery of this frame, or the restoration of our spiritualhandsandkneestotheirformervigour,isbystirringupallgraceuntoitsdueexercise,whichistorpidanddespondingunderslothinthisframe.

Asthisdirectionconcernsothers,otherprofessors,othermembersofthechurch, and not so much ourselves, it compriseth all the duties ofexhortation, consolation, instruction, andprayer,whichareusefuluntothatend.

Καί.Ver.13.—Thefirstpartofthisexhortationconcernstheinwardframeofthemindsofmen,withrespectuntothemselvesandtheirownsouls.That which follows, verse 13, looks unto their ways, walking andconversation,withrespectuntoothers,thattheymayreceivenodamage,butbenefitby it.And therefore theapostledothnothereindirectus tostrengthen our feet, as he doth our hands and knees; but to "makestraightpaths"forthem,whereinwemaywalk.Andtheconjunctiveκαί,"and,"denotesanadditionalduty.

There are two things in the words: 1. A duty prescribed; 2. Anenforcementofitfromanevilconsequentofitsomission;bothintermsmetaphorical.

Τοῖςποσὶνὑμῶν.1.Ourfeetarethosemembersofourbodywhichcarryus on in our course; which is the ability and activity of ourminds forspiritualduties.Thesefeetmusthaveapathtowalkin,ortheycanmakenoprogress.Accordingasthatpathisrightandstraight,orcrookedanduneven, sowillourcoursebe. It is thereforehighly incumbentonus tolookwelluntothepathswhereinwearegoing.Andthisishereprescribeduntous.

ThedirectionseemstobetakenfromProv.4:26,"Ponderthepathofthyfeet,andletallthywaysbeestablished;"orrather,"allthywaysshallbeorderedaright;"whichisthesenseofthisplace.

Inorderuntoadiscoveryofthedutyhereprescribed,wemustconsider,(1.) What are the paths of our feet; (2.) How we are to make themstraight.

Τροχιαί.(1.)Our"paths,"τροχιαί.Τροχόςis"awheel;"andτροχιάisτῶντρόχων χάραξις, "themarkmadebywheels;" "orbita." So, though it betaken for "semita," "a path," yet it is such a path as ismarked out forothers, that leaves a track wherein we may be followed. The Vulgarrenders itby "gressus,"our "steps;"but it is rather thewaywhereinwetread,whichissaidtobemadestraight.

OurobedienceuntoGod iscalledour"walkingbeforehim,"namely,allthat obedience which he requires in the covenant, Gen. 17:1. The firstdivinetestimonygivenuntoanyman,wasuntohisfaithinsacrifice,Gen.4:4;thatis,asexpressedwithrespectuntotheatonementtobemadebyChrist.And thesecondwasuntoobedience,under thenameofwalkingwith God: "Enoch walked with God," Gen. 5:24. In these two, thusexemplifiedfromthebeginning,faithandobedience,doththelifeofGodinthechurchconsist.Andasthisobedienceiscalledourwalking,soitiscalledourpath,Ps.27:11,119:35,105;Isa.26:7;Ps.23:3,25:4;Matt.3:3;Luke 3:4. And these paths are distinguished into the "paths of therighteous" and the upright, and the "paths of the wicked" and thefroward;—that is, every one's course of actions, with respect unto Godandhiswill,ishispath.

And this is called our path, [1.] Because it is that wherein we arecontinuallyconversant.[2.]Becauseit isthatwherebywetenduntotheendwhichwe aim at, and thatwhichwill certainly bring us thereunto.[3.] Because all the circumstances of our observation of a path, andwalking in it, do illustrate the way and manner of our obedience anddutiesofit,asmightbedeclared.

Thispathofourobediencemaybeconsideredeitherobjectivelyonly;andso it is nothingbut thewill ofGod revealeduntous, the canonor rulewhichwearetowalkaccordingunto,thatwemayhavepeace,Gal.6:16.And in this sense the path of all men is one and the same, absolutelyinvariable; nor canwemake it straight or crooked: it is absolutely andperfectlystraightinitself.Oritmaybeconsideredwithrespectuntothemthat walk in it; and so there are degrees of its straightness. Men maycontinueinit,yetfailvariouslyastoitsuniversalrectitude:theymayfailinit,thoughtheydonotutterlyleaveit,orfallfromit.SoitisaffirmedofPeter,andthosewithhim,whentheyfailedinthematterofcompliance

withtheJews,thattheydidnotὀρθοποδεῖν,Gal.2:14,—"walkwitharightfoot." They continued in the path of the truth of the gospel, but theystumbledinit,theywarpedinoneinstancefromit.

Ὀρθὰς ποιήσατε. (2.) And hereby we may understand what is hereenjoined in way of duty, namely, "to make these paths straight." For,there are two thingsherein: [1.]Thatwewalkuprightly in thepathsofobedience. Then are our paths straight when we walk uprightly in thepaths of God. And as this respects our universal obedience, as it dotheverywhereintheScripture,soIdoubtnotbutregardishaduntohalting,or taking some crooked steps in profession during trial. Deserting ofchurchassemblies,forbearanceofsundrynecessarydutiesthatmightbeprovocationstotheiradversaries,irregularcomplianceswiththeJewsintheir worship, are things that the apostle intimates them to have beenliableunto.Wherethesethingswere,thoughtheyforsooknotutterlythepathofthegospel,yettheywalkednotinitwitharightfoot;theyfailedintheway,thoughtheyfellnotfromit.Thesethingstheapostlewouldhaverectified.[2.]Thatwewalkvisiblyinthesepaths.Thisisincludedbothinthe signification of the word τροχιαί, and in the precept to make ourpathsstraight;towit,thattheymaybeseenandknownsotobe.Forthisis necessary unto the endproposed, namely, the preservation of othersfrombeingturnedoutoftheway,ortheirrecoveryfromtheirwandering.

And therefore I do grant, that the duties especially intended in thispreceptare,courage,resolution,constancyinprofession,withadiligentwatch against all crooked compliances or fearful relinquishment ofduties.Andtherefore,—

Obs.I.ItisourdutynotonlytobefoundinthewaysofGodingeneral,but to take care that we walk carefully, circumspectly, uprightly, anddiligentlyinthem.—Hereondependourownpeace,andallourusefulnesstowards others. It is a sad thingwhen somemen'swalk in theways ofGodshalldeterothersfromthem,orturnthemoutofthem.Yetsoitfallsoutinthenegligent,carelessprofessionofmany.

Obs. II. Tomake halts or baulks in our way of profession, or crookedpaths, inneglectofdutyor complianceswith theworld, in timeof trialand persecution, is an evidence of an evil frame of heart, and of a

dangerousstateorcondition.

2.The enforcementof theduty required is thenext thing in this verse:"Lest that which is lame be turned out of the way; but let it rather behealed."

Τὸχωλόν.Theapostlecontinuesintheuseofmetaphors,accordingashebegan this discourse. And having described our careful obedience, by"making straight paths for our feet," he calls that or those which aredefectivetherein,"lame;""thatwhichislame."TheVulg.readsthewords,"utnonclaudicansquierret;"whichtheRhemistsrender,"thatnomanhaltingerr,"withoutanygoodsense.TheSyriac,"thatthememberwhichislame."Theprincipalinternalhinderancefromwalkingislameness.Hethatislamecanmakebutslowprogress,andisoftenreadybyhishaltingto stumble out of the way. Lameness, therefore, is some defect that isdistinguished from external hinderances, and from mere fainting orweariness, (whereof the apostle had spoken before, which may befallthem that are not lame,) which obstructs men in their progress, andmakes them be easily turned out of the way: besides, it includes aninwarddiseaseanddistemperinparticular,whencetheapostlesays,itistobe"healed"

Andby thewaywemayobserve, thatsundrydiseases,weaknesses,andlamenesses, are apt to fall out in the flock ofGod. These he promisethhimself tobe tender toward,and toheal,Zech. 11:15, 16;ashe severelythreatensthoseshepherdsbywhomtheyareneglected,Ezek.34:4,etc.

Considering what at this time was the state of the Hebrews who hadreceived thedoctrineof thegospel,asboth thisepistleand the storyofthem in the Acts of the Apostles do declare; as also what fell outafterwardsamong them; Ido judge thatby this τὸ χωλόνamong them,"that which is lame," the apostle peculiarly intends those that wouldretaintheJudaicalceremoniesandworshiptogetherwiththedoctrineofthe gospel. For hereby they were made weak and infirm in theirprofession,asbeingdefectiveinlight,resolution,andsteadiness;asalso,seemed to halt between two opinions, as the Israelites of old betweenJehovah and Baal. This was that which was lame at that time amongtheseHebrews.Anditmay,byanalogy,beextendeduntoall thosewho

areunder thepowerof suchvicioushabits, inclinations, orneglects, asweakenandhindermenintheirspiritualprogress.

Ἑκτραπῇ.Thecautionconcerningthissortofpersonsis,thattheybenot"turnedoutoftheway."Tobe"turnedoutoftheway,"istobeturnedofffromtheprofessionofthegospel.Thisthosewhowere"lame,"asbeforedescribed,werevery liableandsubjectunto;asmallmatterwould turnthemaside,asafterwardsmanyofthemwereturnedofffromthetruth.Theapostledothnotthereondeclareadispleasureagainstthem;heisnotangrywiththem,butadvisethotherstodealcarefullyandtenderlywiththem, avoiding every thing thatmight give occasion unto their turningaside.

Ἰαθῇδὲμᾶλλον.Andthistheapostleextendstotheirhealing:"Butratherletitbehealed,""Tobehealed,"isnotopposedto"tobeturnedaside,"asthoughthatwordshouldsignifyafurtherbreachorluxationofthatwhichislame;butitdenotesthecureofhimthatislame,byacontinuationofthe samemetaphor. 'Be so far fromdoingoromittingany thing,whichmightgivethemoccasiontoturnfromtheway,asthatyouendeavourtheremoval of those causes of lameness which you see in them.' And thesenseofthewordsmaybeincludedintheensuingobservations.

Obs.III.Ahesitationordoubtfulnessinoraboutimportantdoctrinesoftruth,willmakemenlame,weak,andinfirmintheirprofession.And,—

Obs.IV.Thosewhoareso,aredisposeduntoa totaldefectionfromthetruth,andarereadyonalloccasionstogooutoftheway.Also,ingeneral,—

Obs. V. Every vicious habit ofmind, every defect in light or neglect ofduty,everywantofstirringupgraceuntoexercise,willmakemenlameandhalt inprofession,andeasy tobe turnedasidewithdifficultiesandoppositions.

Obs.VI.Whenwe seepersons in sucha state, it is ourduty tobe verycarefulsotobehaveourselvesasnottogiveanyoccasiontotheirfurthermiscarriages,butrathertoendeavourtheirhealing.

Obs.VII.Thebestwaywhereby thismaybedone, is bymaking visibleandplainuntothemourownfaith,resolution,courage,andconstancy,ina way of obedience becoming the gospel. Hereby we shall both excite,promote,anddirectthem,inanduntotheirduty.For,—

Obs.VIII.Thenegligentwalkingofthoseprofessorswhoaresoundinthefaith, their weakness and pusillanimity in times of trial, their want ofmakingstraightpathsfortheirfeetinvisibleholiness,areagreatmeansofturningasidethosethatarelame,weak,andhalting.

Obs.IX.It isgoodtodealwithandendeavourthehealingofsuchlamehalterswhilst they are yet in theway;when they are quite turned out,theirrecoverywillbedifficult,ifnotimpossible.

Hebrews12:14

Fromhisexhortationuntopatientperseverance intheprofessionof thegospel, under sufferings and afflictions, the apostle proceeds unto aprescription of practical duties; and although they are such as areabsolutely necessary in themselves at all times, yet they are herepeculiarlyenjoinedwithrespectuntothesameend,orourconstancyinprofessing the gospel. For no light, no knowledge of the truth, noresolutionorcourage,willpreserveanymaninhisprofession,especiallyintimesoftrial,withoutadiligentattendanceuntothedutiesofholinessand gospel obedience. And he begins with a precept general andcomprehensiveofallothers.

Ver. 14.—Εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμὸν, οὗ χωρὶςοὐδεὶςὅψεταιτὸνΚύριον.

Διώκετε.Vulg.,"sequimini;"others,"sectamini,"whichcomesnearertheoriginal,anddenotesavehementpursuit.Syr., רתב וטרה ,"runafter"peace.Weelsewheretranslatethesamewordinthesameduty,by"pursue"and"ensue,"Ps.34:14;1Pet.3:11.

Ver. 14.—Earnestly follow peace with all [men], and holiness, withoutwhichnomanshallseetheLord.

The direction here given is general, consisting of two parts; the firstwhereofcontainsourdutytowardsmen;andtheotherourdutytowardsGod,wherebytheformeristoberegulated.

In the first we have, 1. The duty prescribed; which is "peace." 2. Themanner of the attaining it, or the way of the performance of the dutyenjoined;whichis"earnestlytofollowit."3.Thosewithwhomwearetoseekpeace;whichare"allmen."

Εἰρήνην. 1. The substance of our duty towards all men as men, in allcircumstancesandrelations,istoseekpeacewiththem.Andthatwemayhave peacewith allmen, at least thatwemay do our duty to attain it,threethingsarerequired:(1.)Righteousness."Thefruitofrighteousnessispeace."Towrongnoman,togiveeveryonehisdue,todountoallmenas we would have them do unto us, are required hereunto. The wanthereof is the cause of all want of peace, of all confusions, disorders,troubles,andwarsintheworld.(2.)Usefulness.Thatwemayhavepeaceinaduemanner,itisnotenoughthatwehurtnoman,defraudnoman,injurenoman;butitismoreoverrequiredofus,thatinourstationandcalling,accordinguntoourcircumstancesandabilitieswebeusefuluntoallmen,inalldutiesofpiety,charity,andbeneficence.Gal.6:10,"Aswehave opportunity, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας,"—"let us beuseful,"profitable,beneficial,workingthatwhichisgood,"untoallmen."Thisisrequiredofusinthatdivinelawofhumansocietyunderwhichwearestated.(3.)Avoidingofjustoffence."Givenoneoffence,neithertotheJewsnortotheGentiles,"1Cor.10:32.

Thesearethewaysandmeanswherebywemust"earnestlyfollowpeacewithallmen."Wearenottodoitbyacompliancewiththeminanyevil;—not by a neglect of any duty; not by any thing that intrencheth onholinesstowardsGod.Peacewithmenisnottobefollowednorpractisedat any such rate.Wemust eternally bid defiance unto that peace withmenwhichisinconsistentwithpeacewithGod.

Thesewaysoffollowingpeacewithallmenaresuchascarryalongwiththemtheirownsatisfactionandreward,althoughtheendbenotattained.For thisofttimesdependson themindsofothermen, evensuchasare"likethetroubledsea,whosewaterscastupmireanddirt,"whohaveno

peace in themselves,norwill letothersbeatpeace,Ps. 120:6,7.Hencetheapostlegivesthatlimitationuntoourendeavoursforpeace:"If itbepossible," and, "what lieth in you, live peaceably with all men," Rom.12:18.

Διώκετε.2.Fromthesedifficultiesariseth the injunctionof theespecialway andmanner of seeking it: "Earnestly follow."We render the sameword by "pursue," Ps. 34:14; and "ensue," 1 Pet. 3:11. And it is in bothplacesspokenofasthatwhichexceedsinearnestnessanddiligenceintheseekingofit.Itisthatwhichwillflyfromus,andwhichwemustwithallearnestness pursue, orwe shall not overtake it. Both thewords, in theHebrew and Greek, do signify "to persecute;" which we know is thefiercest of prosecution. And this is so expressed, because of the manywaysandpretenceswhichmostmenusetoavoidpeacewiththosewhoprofessthegospel.Allthese,asmuchasinuslieth,wearetoovercomeinthepursuitofpeace,nevergivingitoverwhilstweareinthisworld.

Μετὰπάντων.3.Andthiswearetodo"withallmen;"thatis,allsortsofmen, according aswe stand in relation unto them, or have occasion ofconversewiththem.Theworstofmenarenotexceptedoutofthisrule;—not our enemies, not our persecutors; we are still, by all the waysmentioned,tofollowpeacewiththemall.Letthisalonebefixed,thatwearenotobligeduntoanythingthat is inconsistentwithholiness, that iscontrarytothewordofGod,thatisadversetotheprinciplesandlightofourownmindsandconsciences,fortheobtainingofpeacewithanyorallthemenintheworld,andthisruleisabsoluteanduniversal.Wherefore,—

Obs. I. A frame and disposition of seeking peace with all men, by themeansbeforelaiddown,iseminentlysuiteduntothedoctrineandgraceofthegospel.—Afrowardspirit,aptandreadyforstrifeandcontention,to give and receive provocations, to retain a sense of injuries, to besatisfiedwithuselessnesswhilstitissupposedtheydonowrong,isquitecontrarytowhatthegospelrequirethofus.ThegloryofthekingdomofChrist therein is frequently promised under the name of peace, with acessation ofwars and contentions amongmen.And an evidence this ishowlittleof thepowerof thegospelremainsatpresent inthemindsofmen in the world, when all things amongst those who are called

Christians are filled with hatred, strife, persecutions, and savage wars.Butthisframeis,1.Agreatornamenttoourprofession.Amancannot,intheeyesofmennotutterlyflagitiousandhardenedinsin,moreadornthegospel,thanbyevidencingthatinhiswholecoursehedothwhatinhimlies to follow after peace with all men. 2. A great comfort andsupportment unto ourselves in our sufferings. For when we have thetestimonyofourconsciencesthatwehavesincerelysoughtpeacewithallmen,itwillnotonlymakeusrestsatisfiedinwhattheyunjustlydountous, but give us a triumph over them in our minds, in that we haveattainedacompliancewiththewillofGodabovethemherein.

Καὶ τὸνἁγιασμόν.ThesecondthingenjoinedrespectsourdutytowardsGod.Andtherearetwothings inthewords:1.Theduty itselfenjoined;andthatisholiness.2.Theenforcementofitfromitsabsolutenecessityin orderunto our eternal blessedness; forwithout it, destitute of it,weshallneverseetheLord.

1.Itreferstothesamewayofseekingit,namely,to"followitearnestly,"topursueitbyallwaysandmeansappointeduntothatend.

Someby"holiness"hereunderstandpeculiarly theholinessorpurityofchastity;forsoisthewordused,1Thess.4:3,"ForthisisthewillofGod,evenyoursanctification,thatyeshouldabstainfromfornication."Thereis a peculiar defilement in the sins that are against the body, as theapostledeclares,1Cor.6:18,19.Whereforethesanctificationofthebody(1 Thess. 5:23) by this grace may be peculiarly called our holiness.Besides, the "seeing of God" here referred unto, is peculiarly promisedunto"thepureinheart,"Matt.5:8;becausethemindistherebypeculiarlypreparedforthedivinevision.

Butthereisnocogentreasonwhyweshouldrestrainthesignificationoftheword.It isuniversalholinesswhich ishereprescribeduntous.Thisweareinallthingsalwaystofollowafter.Whatthisevangelicalholinessis,whatisitsnature,whereinitdothconsist,whatisrequireduntoit,bywhat means it may be attained and preserved, how it differs frommorality,orthevirtuesofthebestofunbelievers;Ihavedeclaredatlargeinanotherdiscourse,andshallnothereagaininsistuponit.

ΟὗχωρὶςοὐδεὶςὄψεταιτὸνΚύριον.2.Theenforcementofthisdutyisinthese words, "Without which noman shall see the Lord." It is all onewhetherweunderstandGodabsolutely,ortheLordChristinanespecialmanner,bythename"Lord;"forweshallneverseetheonewithouttheother.Christpraysforus,thatwemaybewhereheis,tobeholdhisglory,John17:24.ThiswecannotdobutwhenweseeGodalso,ortheeternalgloryofGodinhim.ThissightofGodinChrist,whichisintellectual,notcorporeal; finite,not absolutely comprehensiveof thedivine essence; isthe sum of our future blessedness. The nature of it I have elsewhereexplained.NowthisfuturesightoftheLorddothdependperemptorilyonourpresentholiness.Itdothnotdosoasthemeritoriouscauseofit;forbeweneversoholy,yetinrespectofGodweare"unprofitableservants,"and "eternal life is thegiftofGodbyJesusChrist."But itdoth soonadouble account: οὗ χωρίς (1.) Of an eternal, unchangeable, divineconstitution.Godhathenactedit,asaneternallaw,thatholinessshallbetheway of our attaining and coming to blessedness. (2.) As it is a duepreparationforit,thesoulbeingbyholinessmademeetandfittocometo the sight of the Lord, Col. 1:12, 13. And therefore οὗ χωρίς is wellrendered, "quâ destitutus," whereof whoever is destitute, in whom thisholinessisnot,heshallneverseetheLord.And,—

Obs.II.TheyaremuchmistakenintheLordChrist,whohopetoseehimhereafter in glory, and live and die here in an unholy state. It is notprivileges, nor gifts, nor church office or power, that will give anadmissiontothisstate.

Obs.III.Ifthisdoctrinebetrue,that"withoutholinessnomanshallseethe Lord," the case will be hard at last with a multitude of popes,cardinals, and prelates, who pretend that they have the opening of thedoorintohispresencecommitteduntothem.

Obs.IVWemayfollowpeacewithmen,andnotattainit;butifwefollowholiness,weshallasassuredlyseetheLord,asweshallcomeshortofthiswithoutit.

Obs. V. The samemeans is to be used for the securing of our presentperseveranceandofourfutureblessedness,namely,holiness.

Hebrews12:15

From a prescription of necessary duties, the apostle proceedeth to givecautionandwarningagainstsundrysinsandevilsthatarecontraryuntothem, and such as, if admitted, would prove ruinous unto theirprofession.And concerning thesehe giveshis cautionnotdirectlyuntoindividualpersons,butunto thewhole church, or societyofprofessors,withrespectuntotheirmutualdutyamongthemselves.

Ver. 15.—Ἐπισκοποῦντεςμή τιςὑστερῶνἀπὸ τῆςχάριτος τοῦΘεοῦ·μήτιςῥίζαπικρίαςἄνωφύουσαἐνοχλῇ,καὶδιὰταύτηςμιανθῶσιπολλοί.

Ἐπισκοποῦντες. Vulg., "contemplantes." The Rhemists more properly,"lookingdiligently."Syr., ןירהז ןיתיוהו ,"andbeyewatchful,""takeyeheed.""Prospicientes," "superintendentes;" "using a diligent inspection andoversight."

Μή τις ὑστερῶν, "ne quis desit gratiae Dei." Rhem., "lest any man bewanting to the grace of God;" which mistake in the translation someexpositorsoftheRomanchurchmakeuseoftoprovethatalltheefficacyofdivinegracedependsontheuseofourfree-willincompliancewithit.Syr., "lest a man" (any man) "be found among you אתוביט ןמ ריסהד

אהלאד ," "destitute or forsaken of the grace of God." "Ne quisdeficiatàgratiaDei;""comebehind,""comeshort,"or"fail."Weput"fallfrom"inthemargin;whichtheworddothnotsignify.

Ῥίζα πικρίας, "radix amaritudinis," "radix amara;" that is, היפ שרשהנעלו שאר , Deut. 29:17, "a root that beareth gall" (or "poison") "and

wormwood."

Ἐνοχλῇ.Vulg.,"impediat,""dohinder.""Obturbet,""shouldtrouble."

Ver.15.—LookingdiligentlylestanymanfailofthegraceofGod;lestanyroot of bitterness springing up trouble [you], and thereby many bedefiled.

What is required of us in our own persons was before prescribed inpositive duties; here is declared what is our work and duty towardsothers,withrespectuntosinscontrary to thoseduties.For thisand theensuing instructions concern the body of the church, or society of thefaithful, as untowhat ismutually required of themand amongst them.Andalthoughthepracticebealwayslostintheworld,theruleabidesforever.

There are two things in the words: 1. A duty enjoined, "Lookingdiligently." 2. A double evil cautioned against, to be prevented by theexerciseofthatduty:(1.)"Anyman'sfailingofthegraceofGod:"whereinwemustinquire,[1.]Whatismeantby"thegraceofGod;"[2.]Howanymanmay "fail" of it. (2.) A "root of bitterness springing up," etc: andhereofwemustinquire,[1.]Whatisthis"rootofbitterness;"[2.]Whatistheprogressoftheevilcontainedinit;as,1st.It"springethup;"2dly.It"troublesall;"3dly.It"defilesmany."

Andthereisaprogressinevilintimated,fromthelesstothegreater.Itisa less evil for any one to "fail of the grace of God" in his own person,(thoughthegreatestofevilsuntohimself,)thantobea"rootofbitternesstotroubleanddefileothers"also.Andtheapostlewouldhaveusobstareprincipiis,tohindertheentranceofthisevil,andsoeffectuallytopreventitsprogress.

Ἐπισκοποῦντες. 1. The duty prescribed is, to "look diligently" after thismatter.ThewordisonlytwiceusedintheScripture,hereand1Pet.5:2.AndinthatplaceofPeteritdenotesthedischargeoftheoffice-dutyoftheelders of the church, in their care and oversight of the flock. Here itrespects thecommoncharitativedutyofallbelievers,as theyarecalleduntoitbyoccasionsandcircumstances.Sotherearesundryotherduties,whicharegiveninchargeuntotheofficersorguidesofthechurch,tobeauthoritatively attended unto, and discharged by virtue of their office,which yet, being in themselves of amoralnature, are incumbenton allbelieversinawayofloveorcharity.

But this lookingdiligentlyunto thegoodofothers,and toprevent theirevil,isnothereprescribedasamoralduty,whereuntoweareobligedbythe light of nature and royal law of love, but as that which is also an

especial institution of Christ, to be observed in his church. The LordChrist hath ordained, that themembers of the same church or societyshouldmutuallywatchoveroneanother,andthewholebodyoverallthemembers, unto their edification. This therefore is here prescribed untotheseHebrews;andthat thepracticeof it issomuch lostas it is, is theshameandalmostruinofChristianity.

The word signifies a careful inspection unto a certain end. And hereoftherearetwoparts:first,Thepromotionofspiritualgood;secondly,Theprevention of all that is spiritually or morally evil. Hereunto it ispeculiarlyappliedbytheapostleinthisplace.Andheinstancethinfourthingsinthisandthefollowingverse:(1.)FailingofthegraceofGod;(2.)The springing up of a bitter root; (3.) Fornication; (4.) Profaneness:wherein he compriseth the principal sins of the flesh and of the spiritwhichprofessedChristiansare indangerof.Andhedothit inaregulargradation, from the lowest declension from grace unto the highestcontemptanddefianceofit;asweshallseeintheopeningofthewords.

Μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ. 2. (1.) The first evil to beobviatedbythischurches-inspection,isfailingofthegraceofGod:"LestanymanfailofthegraceofGod."

[1.]Bythe"graceofGod,"God'sgraciousfavourandacceptanceinChrist,as it is proposed and declared by the gospel, is intended. Herein allspiritualmerciesandprivileges,inadoption,justification,sanctification,and consolation, do consist. For these things proceeding from the love,grace,andgoodnessofGodinChrist,andbeingeffectsthereof,arecalled"thegraceofGod."Theattainingandparticipationofthesethings,isthatwhich in the faithandprofessionof thegospelmenaimat anddesign;withoutwhichboththeoneandtheotherareinvain.

[2.]Thisgrace,underalltheirprofessionofthegospel,menmay"failof;"which is the evil cautioned against. The word ὑστερέω signifiessometimes"towant,orbedeficientinanykind,"Matt.19:20;Luke15:14,22:35:sometimes"tocomebehind,"1Cor.1:7;2Cor.11:5:sometimes"tobedestitute,"Heb.11:37:sometimes"to failorcomeshortof,"asRom.3:23;Heb.4:1.Seetheexpositionofthatplace.Itnowheresignifiestofallfrom:sothattheinquiriesofmenaboutfallingfromgrace,asuntothese

words,areimpertinent.Wherefore,to"failofgrace,"istocomeshortofit,nottoobtainit,thoughweseemtobeinthewaythereunto.SeeRom.11:7,9:30,31.Soalsoto"fallfromgrace,"Gal.5:4,isnothingbutnottoobtainjustificationbythefaithofChrist.

This, therefore, is that which the apostle intimates, namely, that therewere,at least theremightbe, in thechurch,someormany,who,underthe profession of the truth of the gospel, yet, through their sloth,negligence, formality, unbelief, or some other vicious habits of theirminds, might not attain unto the grace and favour of God, exhibitedthereinunto sincerebelievers.For this comesnot topasswithout theirown guilt. And the mind of the Holy Ghost in the words may becomprisedintheensuingobservations.

Obs. I. The grace, love, and good-will of God, in the adoption,justification, sanctification, and glorification of believers, is proposeduntoallinthegospel,asthatwhichmayinfalliblybeattainedinthedueuse of the means thereunto appointed; namely, sincere faith in ChristJesus.

Obs. II. The outwardprofession of the gospel,with the performance ofthedutiesandenjoymentof theprivilegesthereuntobelonging,willnotofthemselvesinstateanymaninthegraceofGod,oranassuredinteresttherein.—Men deceive themselves when they rest in these things. Andmultitudesdoso;yea,themostareangryiftheyaretoldthatthereisanymorerequiredofthem.

Obs.III.Thereisnomanwho,undertheprofessionofthegospel,comesshort of obtaining the grace and favour of God, but it is by reason ofhimselfandhisownsin.—Theproposalof it,on the termsexpressed inthegospel,issure,andnoneshalleverfailofitwhoembraceitontheseterms.Thisisincludedintheword,whichhathachargeinitofaviciousdeficiencyinseekingafterthisgrace.

Obs.IV.Negligenceandsloth,missingofopportunities,andloveofsin,all proceeding from unbelief, are the only causes why men under theprofessionofthegospel,dofailofthegraceofGod.

Nowthisisthefirstthingwhichtheapostleenjoinsbelieverstoexercisetheir church-inspection about, namely, lest there should be amongstthem unsound professors; such as, through their negligence,carelessness,andfosteringtheloveofsomesin,oroftheworld,werenotliketoattainuntothegraceofGod,onthetermsofthegospel.Thesetheyweretoconsider inall theircircumstancesandtemptations, to instruct,exhort,warn,andadmonish,thattheymightbebroughtuntosincerityinfaith andobedience.Thiswas their charitative episcopacy; thiswas theduty,thiswasthepracticeofthemembersofchurchesofold:anditisnotto be admired if many churches now come short of them in faith andholiness, seeing the very duties whereby they might be preserved andpromotedarelostordespised.Whateverispretendedtothecontrary, ifanyoneshouldendeavourthereductionofsomesuchknowndutiesintothepracticeofchurches,hewouldbelaughedtoscorn.

This is the first and the least degree of men's miscarriage under theprofessionofthegospel;yetisitthatfromwhencealltherestoftheevilsmentioneddoariseandproceed.Forofthissortofmenitis,—fromthemthatfailofthegraceofGodundertheprofessionofthegospel,asuntoareal interest therein,—that those who fall into the ensuing crimes docome.

(2.) The next evil cautioned against, is the "springing up of the root ofbitterness."Andwemustinquire,[1.]Whatisthis"rootofbitterness;[2.]How it "springeth up;" [3.] How it "troubles" all; [4.] How it "defilethmany:"whichistheprogresshereassigneduntoitbytheapostle.

Ῥίζαπικρίας. [1.]As to the first, all agree that the apostle hath respectuntothewordsofMoses,Deut.29:18,"Lestthereshouldbeamongyouarootthatbearethgallandwormwood."Gall,orhemlock,wasapoisonousweedintheeasterncountries,asHos.10:4;andthesenamesareapplieduntopoisonoussins,Amos6:12;Deut.32:32.Nowit isevident, that, inthe words of Moses, by this "root," a person, or persons inclining toapostasyanddeparture fromGodare intended.So the foregoingwordsdomakeitmanifest,"Lestthereshouldbeamongyouman,orwoman,orfamily,or tribe,whoseheart turnethaway thisday fromtheLORDourGod,togoandservethegodsofthesenations;"thatis,"Lestthereshouldbe among you a root that beareth gall and wormwood." 'Be it one or

more,"manorwoman,familyortribe,"thatisthusaffected,itisa"rootofbitterness"amongyou.'Hence it isevidentwhatorwhoit is thattheapostleintendeth.Itisnotanyevilintheabstract,anyheresyorsin,butpersons guilty of this evil, which he intends. And this is that which inanother place he expresseth by "an evil heart of unbelief, in departingfromthelivingGod;"whichhecautioneththeseHebrewstoexercisetheirmutualinspectionabout,ashedothinthisplace,chap.3:12–14.Seetheexposition.Wherefore this "rootofbitterness," ispersons in thechurchwhoseheartsareinclinedanddisposeduntoapostasyfromthegospel,ononepretenceoranother,withareturneithertoJudaismorsensualityoflife,asthefollowinginstancesdoalsointimate.Andthisexactlyanswersthe sin condemned inMoses, of a "heart turning away from theLORDourGod."AnditisevidentthatthereweremanysuchatthattimeamongtheprofessingHebrews.

Andthisevil iscalleda"rootofbitterness:"1st.A"root,"andthatonadoubleaccount:(1st.)Becauseatthebeginningitishiddenintheheartsofmen,where it cannotbediscovered.So speaksMoses, "Whoseheartturneth away." So it is with roots, until they discover themselves byspringing up. (2dly.) Because from hence, from this "evil heart ofunbelief,"doth thewholeevilofapostasy ineverywayproceed,as fruitfromitsproperroot.And2dly.Itiscalledarootof"bitterness,"becauseof its noxious andpoisonous qualities in them inwhom it is, anduntoothersalso.

Ἅνωφὺουσα.[2.]Towardsthecompletingoftheevilintended,itissaidthat this root "springeth up." This is the natural way whereby a rootdiscovers itself, both where it is and of what nature. Generally, whenmen's hearts are inclined unto apostasy from the gospel, as then toJudaism,andnowtoPopery, theyconceal it foraseason, likea root inthe earth; but as they have opportunity they begin to discover what iswithin.Andseveralwaystheydoso.Commonlytheybeginthediscoveryof themselves in the neglect of church assemblies and duties, as theapostle declares, Heb. 10:24, 25; thence they proceed to perversedisputings,andcontentionsagainstthetruth,1Tim.6:5;andsogoontomanifest themselves in practices, as occasions, opportunities, andadvantagesareministered.Thisrootwillnotalwaysliecovered,thisevil

heart will manifest itself: which is the springing up which is hereintended.

Ἐνοχλῇ.[3.]Thefirsteffecthereofinthechurchistroublespringingup;"do troubleyou." Itdothso, itwilldoso, inandupon its springingup.ThewordisnowhereusedintheScripturebutinthisplace.Itis"togivetroublebybringing things intodisorder, tumult, andconfusion."Andathreefoldtroubleis,ormaybe,givenuntothechurchbythismeans:1st.Atroubleofsorrowandgrief,fortheevil,sin,andeternalruin,ofthesewhohavebeenunitedwiththeminthesamesocietyoftheprofessionofthe gospel. It is no small trouble, unto them who have the bowels ofChristiancompassion,toseemenwilfullyruiningtheirownsouls,astheydointhiscase,Heb.10:26–29.2dly.Whenthoseinwhomthisrootisareeither confident ormany, theywill trouble the church, disorder it, andcast things into confusion, by wrangling disputes, speaking perversethings,endeavouringtodrawdisciples,tocorruptanddeceive;as istheway and manner of all apostates. 3dly. They trouble the church, bybringinganevilreportuponit,fordivisions,contentions,andinstability;ofttimes also, by onemeans or another, exposing it to external troubleandpersecution.Thisisthefirsteffectwhichthespringingupofthisrootof bitterness in churches, or among professors of the gospel, dothproduce;ittroubleththem.Andhereintheapostleincludethanargumentunto the diligent inspection which he exhorts unto, namely, thepreventionofthistroubleinthechurch.

Διὰ ταύτης. [4.] The last effect of it, theutmost of its progress, is, that"manybedefiled"byit."Andthereby,"—bythisroot,sospringingup,andbearingthis fruitof trouble.Adangerousthing it is tohavesuchthingsfall out in churches; namely, that there be amongst them a man orwoman,afamilyortribe,fewormore,thatonanypretencesinclineuntoadeparturefromthetruthofthegospel.Itseldomstopswiththemselves.The ignorance, negligence, darkness, but especially the want ofexperienceofthepowerofthetruthofthegospel,areeasilyimposedonbythem,andtherebytheyaredefiled.Andthusitoftenfallsout,notwithoneortwo,butwith"many."Πολλοί.Ofttimeswholechurcheshavebeenruinedbythismeans;yea,herebya fatalapostasywas introduced inallthevisiblechurchesoftheworld.

Μιανθῶσι.Thereisnodifficultyintheexpressionoftheapostle,oftheirbeing "defiled;" as though it were not proper to be defiled by a rootspringing up. For the apostle doth not speak of the manner of itsoperation and infection, but of the effect it produceth; and this is, thatmenwhohavebeencleansedbybaptism,andtheprofessionofthetruth,shouldbeagaincontaminatedwithabominableerrors,orfilthylusts,asitisfullydeclared,2Pet.2:18–22.Andwemayobserve,—

Obs. V. That the root of apostasy from God and the profession of thegospel may abide invisibly in professing churches.—So our apostledeclares it at large, 2 Tim. 2:16–21;with the reason of it. Andwemayhence infer, 1. That we ought not to be surprised when any such rootdiscoverethitselfbyspringingup;itisnomorebutwhatwearewarnedof.2.Thatinsuchaseasonitisdivineelectionthatsecurestruebelieversfromapostasyanddefilement,2Tim.2:19,Matt.24:24.

Obs. VI. Spiritual evils in churches are progressive.—From small,imperceptible beginnings, they will grow and increase to the worst ofevils, 2 Tim. 2:17, 3:13. And it will hence follow, that it is the duty ofchurches to watch against the first risings and entrances of such evilsamongstthem;whichisheregiventhemincharge.

Obs.VII. It is theduty of churches,what in them lies, to prevent theirowntrouble,aswellastheruinofothers.

Obs.VIII.Thereisalatentdispositioninnegligentprofessorstoreceiveinfection by spiritual defilements, if they are not watched against,—"Manywillbedefiled."

Obs.IX.Thatchurch-inspectionisablessedordinanceandduty,whichisdesignedbyChristhimselfasameanstopreventthesecontagiousevilsinchurches.—Andtheneglectofitisthatwhichhathcoveredsomeofthemwithallmannerofdefilements.

Hebrews12:16,17

Μή τις πόρνος ἢ βέζηλοςὡςἨσαῦ, ὅς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰπρωτοτόκιααὑτοῦ· ἴστεγὰρὅτικαὶμετέπειταθέλωνκληρονομῆσαι τὴνεὐλογίαν ἀπεδοκιμάσθη· μετανοίας γὰρ τόπον οὐχ εὗρε, καίπερ μετὰδακρύωνἐκζητήσαςαὐτήν.

Μήτιςπόρνος.Syr.,"lestanymanshouldbefoundamongyouwhoisafornicator."Ἠβέβηλος.Syr., אכרו ,and"fainting,"orabackslider.

Ἀντὶ βρώσεως μιᾶς. Vulg., "propter unam escam." Rhem., "one dish ofmeat."Bez., "unoedulio;" "onemorsel," something tobeeatenatonce.We say, "one morsel of meat;" but it was "broth," which is no less"edulium"than"meat."

Ἴστεγάρ.Vulg., "scitoteenim.""Forknowye," imperatively."Foryedoknow."Syr., ןוהנא ןיעדי ,"youareknowingofit."

Ver.16,17.—Lesttherebeanyfornicator,orprofaneperson,asEsau,whoforonemorsel ofmeat soldhisbirthright.For ye know that afterward,whenhewouldhaveinheritedtheblessing,hewasrejected:forhefoundnoplaceofrepentance,thoughhesoughtitcarefullywithtears.

The apostle proceeds to give other instances of such evils as wherebyChristiansocietieswouldbecorrupted,andwaymadefortotalapostasy;whichwere to be diligently heeded and carefully watched against. Andtheendhereof is, thateithersuchevilsmaybeprevented,orthosewhoare guilty of them be recovered, (the difficulty whereof in the latterinstanceisdeclared),orbecastoutofthechurch,thatitbenotdefiled;whicharetheendsofthisinspection.

Heputstogether"fornication"and"profaneness;"andthatprobablyforthesethreereasons:1.Becausetheyare,asitwere,theheadsofthetwosortsofsinsthatmenmaybeguiltyof,namely,sinsoftheflesh,andsinsofthemind,Eph.2:3.2.Becausetheyusuallygotogether.Fornicators,—that is, those who are habitually so,—do always grow profane; and

profanepersons,ofallothersins,areapttosetlightbyfornication.Thesethingsarewrittenwiththebeamsofthesuninthedayswhereinwelive.3.Theyaretheespecialsinswhoserelinquishmentbysincererepentanceis most rare. Few fornicators or profane persons do ever come torepentance.

It is one of these alone, namely, profaneness, whereof we have aninstance in Esau. The Scripturementioneth nothing of his fornication.His taking of wives from among the Hittites,—who seem to have beenproud,evil, idolatrouspersons, in that theywere"agriefofmind,"orabitterprovocation,"untoIsaacandtoRebekah,"Gen.26:34,35,—cannotbecalledfornication,asthesenseofthewordwasthenrestrained,whentheevilofpolygamywasnotknown.

Thereisinthewords,1.Theevilstobewatchedagainst,inthewayandmannerbeforedeclared.2.Aneffectualmotivetoabstainfromthelatterof them, taken from the example of one who was guilty of it, and thesuccessofthatguilt;whichwasEsau.3.Inthatexamplewemayobserve,(1.)Thatheischargedwiththissinofprofaneness;(2.)Thewaywherebyhemanifestedhimself so tobe, orwhereinhisprofanenessdid consist;(3.) The issue of it; (4.) His vain attempt to recover himself from thatconditionwhereinto hewas cast by his profaneness: allwhichmust beopened.

Μή τις πόρνος. 1. The first evil mentioned is "fornication." But thecautionisgiven,asuntothechurch,withrespectuntopersonsinthefirstplace: "That there be no fornicator." Reference is had unto the formercharge: 'Look ye to it diligently, that there be no fornicator in yoursociety.Takecarethatnopersonsfallintothatsin;oriftheydo,letthembe removed from among you. The sin is evil unto them, but thecommunionoftheirpersonsiseviluntoyou.'

Now,becausetheapostleplaceththisevil,withthatwhichfollows,atthedooroffinalapostasy,anddothmorethanintimatethedifficulty,ifnotthemoralimpossibility,oftherecoveryofthosewhoareguiltyofthem,wemustinquireintothenatureofit,andthereonitsdanger.And,—

(1.)Thissinismostdirectlyandparticularlyoppositeuntothatholiness

whichheisexhortingthemunto,asthatwithoutwhichtheyshallnotseethe Lord. And some do judge, that by "holiness" in that place, thecontrary habit unto fornication is intended.However, this is peculiarlyoppositeuntogospelholinessandsanctification,astheapostledeclares,1Cor. 6:18–20. And it is that sin which men who are forsaking theprofessionofholinessdousuallyfallinto,asexperiencetestifieth.

(2.) Though here and elsewhere the sin of fornication be severelyinterdicted, yet in this place the apostle doth not intend every suchperson asmay, through temptation, be surprised into that sin, norwillone factgive thisdenomination;but thosewho live in this sin,whoarefornicatorshabitually,—suchasareplacedattheheadofthemthatshallneverinheritthekingdomofGod,1Cor.6:9.Sucharetobeexcludedoutof the church, as a certain pledge and token of their exclusion out ofheaven. It is no wonder, therefore, if the apostle intimates a greatdifficultyoftherecoveryofsuch.

(3.)Underthisnameof"fornicator,"or fornication,allsinsof thesamekind are intended. For the Scripture calls all conjunctionwithwomen,not in lawfulmarriage, by thenameof fornication, 1Cor. 5:9–12;Eph.5:5;1Tim.1:10.Sothatby"fornicators,"whoremongersandadulterers,asitisexpressed,Heb.13:4,orallsuchassinagainsttheirownbodies,beit inoroutofthestateofwedlock,beitwithsingleormarriedpersons,areintended.WhereforethewarningdothnotrespectthepracticeoftheGentilesatthattime,whereinthefornicationofsinglepersonswaslightlyset by; nor the licentiousness of the Jews, who thought it no sin toaccompanywithaheathen,at least if shewerenot inwedlock;but it isgeneral,asuntoallwhoaresoguiltyofuncleannessastocomeunderthisdenomination.

(4.)Thisisasin,whichwhenmenarehabituallygivenupunto,theyarenever, or very rarely, recovered from it. When any sensual lust hathobtainedahabitualpredominancy inany, itdothcontractso intimatealeaguewiththeflesh,asitishardlyeradicated.Suchsinsdousuallykeepmensecureuntothefuturejudgment.HenceGod,forthepunishmentofidolatry,gavesomeupuntouncleanness,throughthelustsoftheirownhearts,Rom.1:24–26,namely,thatbythemtheymightbesecureduntothateternalvengeancewhichtheyhaddeserved.

(5.) There is no sort of sinners that would be so scandalous untochurches,shouldtheybetoleratedinthem,asfornicators.Andthereforethe Pagans endeavoured, in the utmost of their malice and falseaccusations,tofastenthechargeofadulteries,incests,promiscuouslustsand uncleanness, on Christians in their assemblies. For they knew fullwell, that let thempretendwhatelse theypleased, if they could fix thisstain upon them, they would be the common hatred and scorn ofmankind. For the highermen's pretences are untoGod and religion, ifthey issue in such vile lusts, they are the more contemptible, and themore to be abhorred. Whereas, therefore, the church doth make apeculiarprofessionofaseparationanddedicationuntoGod,inholiness,purity of heart and life, nothing canbe a greater reproachunto it thanthatfornicatorsshouldbefoundinitscommunion.Andthecarelessnessofthevisiblechurchhereinforsomeages,sufferinglicentiousnessoflifein the lusts of the flesh to diffuse itself greatly amongst its members,beingpromoted intheclergybyan interdictionof lawfulmarriageuntothem,proveditsruin.And,—

Obs.I.Thatchurchwhichtoleratesinitscommunionmenlivinginsuchgrosssinsasfornication, isutterly,asuntoitsdiscipline,departedfromtheruleofthegospel.Anditisalsohenceevident,that,—

Obs. II. Apostatizing professors are prone to sins of uncleanness.—Forbeing overcome of the flesh, and brought into bondage, as 2 Pet. 2:19,theyareslavesanddebtorsuntoit,toserveitinthelustsofuncleanness.

Ἤβέβηλος.2.Thesecondeviltobewatchedagainstis"profaneness;"orthat therebenoprofanepersonamong them.For it ispersons thatarefirstly intended, as is evident in the instance of Esau. To be "profane,"may be taken passively or actively. In the first sense, it is a person orplace separated and cast out from the society of things sacred. So holythingsaresaidtobeprofaned,whenmentakeoffthevenerationthatisdue unto them, and expose them to common use or contempt. "Toprofane," is to violate, to corrupt, to prostitute to common use, thingssacredandholy,eitherintheirnatureorbydivineinstitution."Profane"actively,isonethatdespiseth,setslightby,orcontemnethsacredthings.Such as mock at religion, or who lightly regard its promises and

threatenings,whodespiseorneglectitsworship,whospeakirreverentlyofitsconcerns,wecallprofanepersons;andsuchtheyare,andsuchtheworldisfilledwithalatthisday.

This profaneness is the last step of entrance into final apostasy.Whenmen, fromprofessorsofreligion,becomedespisersofandscoffersat it,theirstateisdangerous,ifnotirrecoverable.

ὩἨσαῦ.3.AninstanceofthisevilisgivenusinEsau:"Aprofaneperson,asEsau."'Thatis,'saysome,'hewasthetypeofaprofaneperson;itdothnotappearthathewassuchhimself.'Buttheapostlecallshimexpressly,a "profaneperson," anddeclareshowheevidencedhimself so tobe,orwhereinhisprofanenessdidconsist.Andthetruthis,thereareveryfewintheScriptureconcerningwhommoreevidencesaregivenoftheirbeingreprobates.Andthisshouldwarnallmennot to trustuntotheoutwardprivileges of the church. He was the first-born of Isaac, circumcisedaccordingtothelawofthatordinance,andpartakerinalltheworshipofGodinthatholyfamily;yetanoutcastfromthecovenantofgraceandthepromisethereof.

4. The way whereby he exerted and manifested his profaneness isdeclared:"Whoforonemorselofmeatsoldhisbirthright."

Manyexpositors,intheconsiderationofthesinofEsau,asitisrecorded,Gen.25:29–34, reflectonmanycrimes inhim,especially intemperanceandgluttony;as farasIcansee,withoutcause.Hisdesireof foodfromhisownbrother,whenhewashungryandfaint,mightbeharmless.Buthe fell intohis sinon theoccasion that then fell out;which theapostleherereportsasuntothematteroffact,andchargethonprofaneness.Thematter of fact is known, andwemust inquire wherein his profanenessacteditself.Anditdidso,—

(1.) In a readiness to part with his birthright, with whatsoever wascontainedinitandannexeduntoit.ThoughIsupposehewasthenveryyoung, for the story is added immediately after these words, "And theboysgrew,"verse27;yetbeingbredinthefamilyofIsaac,hecouldnotbutknowwhatdidbelongtothatbirthright,andwhatwasannexeduntoitbydivineinstitution.Andwhereas,asweshallsee,thishadsomething

initthatwassacred,theundervaluingitwasahighprofaneness;wemustinquirehereon,whatthisbirthrightwas,andhowhesoldit,andwhereinhemanifestedhimselftobeprofanethereby.

Τὰ πρωτοτόκια αὑτοῦ He sold τὰ πρωτοτόκια αὑτοῦ, "suum jusprimogeniti," Bez.; "his right of the first-born," "Jus primogenituraesuae," "the right of his own primogeniture;" the things belonging untohimasthefirst-born.

ItisevidentintheScripture,thatthereweremanyrightsandprivilegesof primogeniture in the church; someof themarising from the light ofnature,andsocommonamongstallmankind;andsomeofthemofdivineinstitution.

Among these, the Jews, many of them, do reckon the priesthood; andthey are followed herein by most of our expositors. But I am muchmistaken if, by "the priesthood of the first-born," the Jews intend anything but their dedication unto God by virtue of the law of thesanctification of everymale that opened the womb, Exod. 13:2, 22:29,34:19:whencetheywerechangedfortheLevites,whoweretakenintothesacredoffice,Num.8:16–18.Thepriesthood, therefore,being settled inthat tribe, which God took in exchange for the first-born, who werededicated by the law of opening the womb, they called their state apriesthood.But itdothnotappear that therewasanyordinaryofficeofthepriesthooduntil the institutionof thatofAaron, tobe typicalof thepriesthood of Christ; only there was one person before extraordinarilycalleduntothatoffice,untothesamepurpose,namely,Melchizedek.Butthereader,ifheplease,mayconsultourExercitationsonthePriesthoodofChrist,prefixeduntothesecondvolumeofthisExposition,wherethesethingsarehandledatlarge,Exerc.xxv.–xxxiv.,Ishallnotthereforeadmitthis among the privileges of the birthright, and can give argumentssufficienttodisproveit.Butthisisnotaplacetoinsistonthesethings.

A double portion of the paternal inheritance was ascertained unto thefirst-bornbythelaw,Deut.21:17.Andthiswasbutthedeterminationofthe lightofnatureuntoacertainmeasure; foranaturalreason isgivenfor it: "He is thebeginningofhis strength: therightof the first-born ishis." So when Reuben forfeited his birthright, the double portion was

givenuntoJosephandhis sons, 1Chron.5:1.This right, therefore,wascertainlysold,whatlayinhim,byEsau.

Therewasalso in itarightofruleandgovernment,over therestof thechildrenof the family;whichwastransferredtoJudahonthe forfeituremadebyReuben,1Chron.5:2.AndthereforewhenIsaachadtransferredthebirthrightandblessinguntoJacob,he tellsEsau,"Ihavemadehimthy lord, and all his brethren have I given to him for servants," Gen.27:37.

These things did ordinarily, yea constantly, belong unto the first-born.But moreover, there was a blessing that from Abraham ran in thepatriarchal line, which was communicated from father unto son,containinganenclosureofallchurchprivileges,andthepreservationofthepromisedSeed.This,Iconfess,wasdistinctfromthebirthright,andsoitwasdistinguishedbyEsau,whoinhiscomplaintofhisbrother,criedout, "He hath supplanted me these two times: he took away mybirthright; and, behold, now he hath taken away my blessing," Gen.27:36.Butalthough itwasnotannexed inseparablyunto thebirthright,yet therewasa justexpectationthat itshouldbeconveyedaccordingtothe primogeniture. Hence not only Esau calls it his blessing, "He hathtaken away my blessing," verse 36, but Isaac calls it so too, "He hathtakenawaythyblessing,"verse35.Itwasnothisbydivinedestination,asappeared in the issue; nor had hemade it his by obtaining an especialinterest in the promise by faith, for he had it not; but in the ordinarycourseitwastobehis,andinthepurposeofhisfatheritwashis,andsoinhisownexpectation:butGodcutoffthelineofsuccessionherein,andgaveituntoJacob.

Now, as Jacob, in his whole design, aimed not at personal riches andpower,whereinhewascontentedtoseehisbrotherfarexceedhim,ashedid; but at an inheritance of the patriarchal blessing, wherein thepromised Seed and the church-state were contained, whereinto thebirthrightwasanoutwardentrance,asignandpledgeof it:soEsau,bysellinghisbirthright,did virtually renouncehis rightunto theblessing,whichhethoughtannexedthereunto.

Ἀπέδοτο.(2.)Butitmaybeinquiredhowhesoldthisbirthright,orhow

hecouldsellthatwhichwasnotinhisownpower.Thewordisἀπέδοτο,"hegaveaway,"or"hegaveup;"butwhereashediditonapricewhichheesteemed a valuable consideration for it, and did make an expressbargainaboutit,thesenseintendedinthewordis,thathesoldit,asitisexpressed,Gen.25:33.

He couldnotby any contract change the courseofnature, thathewhowas the first-bornshouldreallynotbeso;but itwashis rightbyvirtuethereof that he parted withal. Now, although this was not absolute, orimmediately vested in him, seeing the father, yet living, might on justcausesdisinheritthefirst-born,asJacobdidReuben;yethehadarightunto it, "jus ad rem," and an assured interest in it, as unto his father'saffections. This he renounced; and hereby also he virtually partedwiththeblessing.But this hedirectly apprehendednot.Wherefore althoughheneversoughttherecoveryofthebirthright,whoserenunciationhehadconfirmedwithanoath, yethehoped thathemight retain theblessingstill.

Ὅςἀντὶβρώσεωςμιᾶς(3.)Itisevidenthowinallthisactionhecarrieditprofanely.For,[1.]Hediscoveredaneasinessandreadinesstopartwithhisbirthright, andall thatwasannexed thereuntobydivine institution.Hadheplacedhisprincipalinteresttherein,hadheconsideredarighttheprivilege of it, hadhe by faith entertained the promise thatwent alongwith it, hewouldnothavebeen so facile,nor so easily surprised intoarenouncingofit.Butbeingamangivenwhollytohispleasures,andtheloveofpresent things,heseemsscarceever tohaveentertainedseriousthoughts about what it was significant of, in things spiritual andheavenly.[2.]Inthathediditonsoslightanoccasion,andvalueditatsosmallarateasone"messofpottage,"orone"morselofmeat;"thatis,ofwhat was to be eaten. [3.] In that, without further deliberation, heconfirmedthesalewithasolemnoath;wherebyhediscoveredthehighestcontemptofwhathehadpartedwithal.[4.]Inhisregardlessnessofwhathehaddone,afterthepowerofhispresenttemptationwasover:foritissaid, "He did eat and drink, and rose up andwent hisway," as amanutterlyunconcernedinwhathehaddone;whereontheHolyGhostaddsthiscensure,"ThusEsaudespisedhisbirthright."Hedidnotonlysellit,butdespisedit,Gen.25:31–34.

ThiswastheprofanenessofEsau.Andwemayobserve,that,—

Obs.III.EvilexamplesproposedinScripture-light,divestedofallcoloursand pretences, laid open in their roots and causes, are efficaciouswarnings unto believers to abstain from all occasions leading unto thelikeevils,andmuchmorefromtheevilsthemselves.—TothisendisthesinofEsauherecalledover.

Obs. IV. Where there is in any a latent predominant principle ofprofaneness,asuddentemptationortrialwillletitoutuntothegreatestevils,asitwaswithEsau;andweseeitdailyverifiedtoamazement.

Obs. V. This principle of profaneness, in preferring themorsels of thisworldbeforethebirthrightprivilegesofthechurch,isthatwhichatthisdaythreatensthepresentruinofreligion.—Whatisitthatmakessomanyforsake their profession in a time of trial or persecution? It is becausetheywillnotbehungryforthegospel;theywillhavetheirmorsels,whichthey prefer before the truth and privileges thereof. What makes theprofession of religion in some nations to totter at this day? Is it notbecauseof themorselsofoutwardpeace,with, itmaybe,dignitiesandpreferments that lie on the other side, and some present hunger orsupposedwantofearthlythings,thattheymayfallinto?Letmenpretendwhattheyplease, it is fromaspiritofprofanenessthat they forsaketheprivilegesandassembliesof thechurchforanyoutwardadvantage;andwhatwillbetheirsuccess,weshallseeinthenextverse.

Ver.17.—"Foryeknowhowthatafterward,whenhewouldhaveinheritedthe blessing, he was rejected: for he found no place for repentance,thoughhesoughtitcarefullywithtears."

Γάρ. 1. The efficacy of the example proposed consists in the dueconsiderationoftheconsequentofthesinexemplified.'SuchwasthesinofEsau,whichyeoughttowatchagainstinyourselvesandothers;foryeknowwhat ensued thereon.' This the particle, "for," declares to be thereasonofthefollowingaccountofit.

Ἴστε.2.Thewayisexpressedwherebytheyunderstoodthisconsequentof Esau's sin: "Ye know." They knew it from the Scripture, where it is

recorded.HesupposeththemacquaintedwiththeScriptures,andwhatiscontainedinthem;astheywere;inlikemannerashesaysofTimothy,2Tim. 3:15; as it is the duty of all Christians to be. Besides, there is apeculiar forceofpersuasionandconviction,whenweargue frommen'sownknowledgeandconcessions.'Yeknowthisyourselves;yeknowitfullwell from the Scripture, and therefore let it be of great weight andconsiderationwithyou.'

3. The general force of the exhortation from the consideration of theevent ofEsau's profaneness, is taken from the surprisal that befell himwhenhefoundwhathissinhadbroughthimunto.Forheisrepresentedasamanundergreatamazement,as ifhehad little thought to fall intosuchacondition.Andthusatonetimeoranotheritwillbefallallprofanepersons,whohave refused themercy andprivileges of the gospel; theyshall at one time or other fall under dreadful surprisals, in life, or atdeath,orat the lastday.Thenshall theysee thehorrorof thosecrimeswhich before they made nothing of. Wherefore the Hebrews are herewarned,andallprofessorsofthegospelwiththem,thattheydeclinenotfromtheirprofession,lesttheyfallintothelikesurprisals,whenitistoolatetoseekfordeliveranceoutofthem.

4.Whathediduponthissurprisal,withtheeffectsofit,aredeclared,—

Μετέπειτα. (1.)The timewhereinhedid it isnoted; itwas "afterward."Thisafterwardwasnotless,perhaps,thanfortyorfiftyyears.Forhesoldhisbirthrightwhenhewasyoung;now,whenhedesignedthereceivingoftheblessing,Isaacwasold,namely,aboutanhundredandfortyyearsold,Gen. 27:2. So long did he live in his sin, without any sense of it orrepentanceforit.Thingswentprosperouslywithhimintheworld,andhehadnoregardintheleastofwhathehaddone,norofwhatwouldbetheendofit.Butfallingnowintoanewdistress,itfillshimwithperplexity.And so it iswith all secure sinners.Whilst things goprosperouslywiththem,theycancontinuewithoutremorse;butatonetimeorothertheiriniquitywillfindthemout,Gen.42:21,22.

Θέλωνκληρονομῆσαιτὴνεὐλογίαν.(2.)Whathedesigned;andthatwas,to inherit the blessing: "He would have inherited the blessing." Heesteemed himself the presumptive heir of the patriarchal blessing, and

knewnotthathehadvirtuallyrenouncedit,andmeritoriouslylostit,byselling his birthright. So the apostle here distinguisheth between thebirthright and the blessing. He "sold his birthright," but "would haveinherited the blessing;" esteemed it to belong unto him by right ofinheritance, when he had himself destroyed that right. So hedistinguishedhimself:"Hetookawaymybirthright;and,behold,nowhehath taken away my blessing," Gen. 27:36. He had, no doubt, anapprehension that there were many excellent things contained in it;especially, a flourishing state and condition in this world, in amultiplicationofposterity,andpoweroverenemies,whichwereexpressinthepromisemadeuntoAbraham,Gen.22:17.Thismadehimputinhisclaimfortheblessing,withouttheleastsenseofthespiritualprivilegesofit; for he was a "profane person." And herein he was a type of theunbelievingJewsatthattime;fortheyadheredtotheoutwardthingsofthe blessing, the carcass of it, unto the rejection of Him who was thewhole life,soul,andpowerof it.Andit isnotunusual, thatmenshouldearnestlydesiretheoutwardprivilegesof thechurch,whovaluenottheinwardgraceandpowerofthem;buttheyareprofanepersons.

(3.) The event of this attempt was, that "he was rejected," "He wasreprobated."Sotranslatorsgenerally.Notthathiseternalreprobationishereby intended, (but this open, solemn rejection of him from thecovenantofGod,andtheblessingsthereof,wasanevidenceofhisbeingreprobatedofGod,whenceheisproposedasthetypeofreprobates,Rom.9:11,12),buttherefusalofhisfathertogivehimthepatriarchalblessingisthatwhichishereintended.

(4.) There is his behaviour under this rejection, and the event thereof:"He sought it diligently with tears," but "he found no place ofrepentance."Forthatwhichtheapostleintendsfelloutafterhisrejection,when his father had declared unto him that his blessing was gone forever,Gen.27:33–38.Itisallonewhetherwereferαὐτήν,inthecloseofthe verse, unto the remote antecedent, "theblessing," orunto thenext,which is "repentance;" for that which he sought for in repentance,namely,therepentanceofhisfather,orthechangeofhismind,wastheblessingalso.Foritisnowgenerallyagreedbyall,thatthereisnothinginthewordswhich should in the least intimate thathe soughtofGod the

graceofrepentance;nor is thereanything in therecordthat looks thatway. And I shall rather interpret this word, with Beza, of the blessing,than of the repentance of Isaac; because his cry in the story wasimmediatelyanddirectlyfortheblessing.

Καὶπερ μετὰ δακρύων ἐκζητήσας. (5.) The manner how he sought theblessing,is,that"hediditdiligentlywithtears."Sotheapostleexpresseththerecord,Gen.27:38,"AndEsausaiduntohisfather,Hastthoubutoneblessing,myfather?blessme,evenmealso,Omyfather.AndEsaulifteduphisvoiceandwept:"asthosealsoofverse34.Noman,consideringtheintense affections that were between them, can express that conflict ofnaturewhichwas on this occasion between Isaac andEsau. But in theone, grace and submission unto the will of God overcame all naturalrelutancy; in theother,resolutionfor furthersinoffered itself forrelief,—"hesaidinhisheartthathewouldslayhisbrother,"verse41.Soitisinall like cases.Things thataremost terribleandconvulsive tonature, inthem that believe, are brought into order in due time by grace andresignation unto the will of God; and on the other hand, sin, with itsdeceitfulcontrivances,willnotcease tooffer its reliefsuntounbelieversindistress,untilallhopesarecutoffandvanishedforever.

But because here is an appearance of somewhat more than ordinaryseverity, in theperemptorydenialof adivineblessinguntoonewho soearnestly sought and cried for it, themanner of his seeking itmust beconsidered.And,—

[1.]Hediditwhenitwastoolate.Forhehadnotonlyforfeitedhisrightuntoitlongbefore,andlivedinimpenitencyunderthatforfeiture,butthesacred investiture of another in that blessingwas solemnly past,whichcouldnotbe recalled.So speaks Isaacevenunderhis surprisal: "Ihaveblessedhim;yea,andheshallbeblessed,"Gen.27:33.

Whatevermenmaypretend,whateverpresumptuoussinnersmayflatterthemselves withal, there is a limited time of the dispensation of grace,beyondwhichmen shallnotbe admitteduntoaparticipationof it,norshalleverusetherightwayofattainingit.Andthistheymaydowelltoconsider who spend their lives in continual procrastination of theirconversiontoGod.Theymaylive,yettheirtimemaybepast,andacaveat

entered against them, that they shall never enter into God's rest. Seechap.3:11–15,withtheexposition.

[2.] He sought it not at all in a due manner. Outward vehemency inexpressions,andtears,maybeinfluencedbysuchconsiderationsasnottobeanevidenceofinwardsincerity.HesoughtitnotofGod,butonlyofhim that was the minister of it. And according to the law of God'sinstitution, the ministers of gospel blessings may be limited from acommunication of them; but there is no law or bounds put unto theinfinitetreasuresofdivinegoodness,ifapplicationbemadethereuntoinaduemanner.Buthesoughttheendwithoutthemeans:hewouldhavetheblessing, butheusednot themeans for the attainingof it; namely,faith and repentance. For notwithstanding all his sorrow and troubleupon his disappointment, he entertained no thought about anyrepentanceinhimself;forheimmediatelyfellintoaresolutiontofollowCaininhisrejection,andtokillhisbrother.

Yethereinliesthegreatfollythatthegeneralityofmenarebetrayedintothrough thedeceitfulnessof sin,namely, that theywouldhave the end,theblessingofmercyandglory,without theuseof themeans, in faith,repentance, and obedience. But it is in vain to desire or endeavour aseparationofthosethingswhichGod,byanimmutableconstitution,hathconjoinedandputtogether.

Μετανοίας γὰρ τόπον οὐχ εὗρε. Lastly, The reason of this event isexpressed:"Hefoundnoplaceforrepentance."Thatis,notwithstandinghis pretended right, his claim of it, his earnestnesswith tears about it;notwithstanding the inexpressible affection of Isaac unto him, and histremblingsurprisalatanapprehensionthathehadmissedtheblessing;yetIsaacdidnot,couldnot,mightnot,changehismind,orrepenthimofwhat he had done, in conferring the blessing on Jacob, which Godapproved of. This sad event had the profaneness of Esau. Andwemayobserve,—

Obs. I. This example of Esau cuts off all hopes by outward privileges,wherethereisaninwardprofanenessofheart.—Hehadasmuchtopleadfortheblessing,andasfairaprobabilityfortheattainingit,aseveranyprofanehypocritecanhaveinthisworld.And,—

Obs. II. Profane apostates have a limited season only, wherein therecoveryoftheblessingispossible.Foralthoughherebenointimationofa man's seeking of repentance from God in a due manner, and beingrejected,—whichiscontrarytothenatureofGod,whoisarewarderofallthatdiligentlyseekhim,—yetthereisanindicationofseverity,inleavingmeninanirrecoverablecondition,eveninthislife,whoareguiltyofsuchprovocations.

Obs. III. The severity of God in dealing with apostates is a blessedordinanceforthepreservationofthemthatbelieve,andtheedificationofthewholechurch,Rom.11:22.

Obs. IV. Sin may be the occasion of great sorrow, where there is nosorrow for sin; as it was with Esau.—Men may rue that in theconsequents,whichyettheylikewellenoughinthecauses.

Obs. V. Noman knows whereunto a deliberate sin may lead him, norwhat will be the event of it. Esau little thought, when he sold hisbirthright,thathehadutterlyforfeitedtheeternalblessing.

Obs.VI.Profanenessanddespisingspiritualprivileges,isasinthatGodat one time or otherwill testify his severity against; yea this, onmanyaccounts,istheproperobjectofGod'sseverity.ItshallnotbesparedintheeldestsonandmostdearlybelovedofanIsaac.

Obs.VII.Steadfastnessinfaith,withsubmissionuntothewillofGod,willestablishthesoulinthosedutieswhicharemostirksomeuntofleshandblood.—Nothing could prevail with Isaac to change hismind, when heknewwhatwasthewillofGod.

Hebrews12:18–29

Thediscoursefromhenceuntotheendofthechapterisofgreatweight,andaccompaniedwithsundrydifficulties,ofwhichexpositorsdoscarcelysomuchas takenotice.Hencemanydifferent interpretations are givenconcerningthedesignoftheapostle,andtheprincipalthingsintendedinthewords.Andbecauseonthewholeitgivesthebestruleandguidance

foritsowninterpretation,inalltheparticularsofit,Ishallpremisethosegeneralconsiderationswhichwilldirectus in itsexposition, taken fromthescopeofthewordsandnatureoftheargumentinhand;as,—

1.Thewhole epistle, aswehave often observed, is, as unto the kind ofwriting, parenetical. The design of the apostle in it, is to persuade andprevail with the Hebrews unto constancy and perseverance in theprofessionofthegospel.Forhereintheyseematthistimetohavebeengreatly shaken.To this endhe considers themeans and causes of suchbackslidingsashewarnedthemagainst.Andthesemaybereferreduntofourheads:(1.)Anevilheartofunbelief,orthesinthatdotheasilybesetthem;(2.)AnopinionoftheexcellencyandnecessityofMosaicalworshipandtheoldchurch-state;(3.)Afflictionsandpersecutionsforthegospel;(4.) Prevalent lusts and sins, such as profaneness, fornication, and thelike:allwhichwehavespokenuntointheirrespectiveplaces.Hereuntohe adds a prescription of that universal obedience, and those especialduties of holiness, which their profession required, and which werenecessarytothepreservationofit.

2.Themainargumentwhichheinsistsoningeneraluntothisend,andwherein thedidacticalpartof theepistledothconsist, is theexcellency,glory, and advantage, of that gospel-state whereunto they were called.Thisheproves from thepersonandoffice of itsAuthor, hispriesthoodand sacrifice, with the spiritual worship and privileges belongingthereunto. All these he compareth with things of the same name andplaceunder the law,demonstrating the excellencyof theoneabove theother; and that especially on this account, that all the ordinances andinstitutionsofthelawwerenothingbutprefigurationsofwhatwasfortocome.

3. Having insisted particularly and distinctly on all these things, andbroughthisespecialargumentsfromthemuntoanissue,hemakesinthediscourse before us a recapitulation of thewhole: for hemakes a briefscheme of the two states that he had compared, balanceth them oneagainst the other, and thereby demonstrates the force of his argumentand exhortation from thence unto constancy and perseverance in thefaith of the gospel. It is not therefore a new argument that here heproceedsunto;itisnotanespecialconfirmationofhisdehortationfrom

profaneness, by the exampleofEsau, thathedothdesign: but as chap.8:1,hegivesustheκεφάλαιον,the"head"orsumofthethingswhichhehaddiscoursedconcerningthepriesthoodofChrist;soherewehaveanἀνακεφαλαίωσις, or "recapitulation" ofwhat he had proved concerningthetwostatesofthelawandthegospel.

4.Thissummarywayofarguinghehadbeforetouchedoninhispassage,aschap.2:2,3,3:1–3,etc.,4:1.Andhehadmoredistinctlyhandledtheantithesisinitonanalikeoccasion,Gal.4:21–28.Butherehemakesuseof itasacloseuntohiswholedisputation,addingnothingunto itbutaprescriptionofparticularduties.

5.Itmustbeobserved,thatthegreathonourandprivilegeoftheJudaicalchurch-state, whereon all particular advantages did depend, was theircominguntoandstationatmountSinai,at thegivingof the law.ThereweretheytakenintocovenantwithGod,tobehispeculiarpeopleaboveall theworld; therewere they formed intoanational church; therehadthey all the privileges of divineworship committed unto them.Hereontheirswas"theadoption,andtheglory,andthecovenants,andthegivingof the law, and the service of God, and the promises," as the apostlespeaks,Rom.9:4.Thisisthatglorywhichtheyboastofuntothisday,andwhereontheyrelyintheirunbeliefandrejectionofthegospel.

6.Wherefore the apostle, allowing all this communication of privilegesuntothematSinai,observes,thatitwasdoneinsuchawayofdreadandterrorasthatsundrythingsaremanifesttherein;as,(1.)Thattherewasnoevidence,inallthatwasdone,ofGod'sbeingreconcileduntothem,inandbythosethings.Thewholerepresentationofhimwasasanabsolutesovereignandaseverejudge.Nothingdeclaredhimasafather,graciousandmerciful.(2.)Therewasnointimationofanycondescensionfromtheexactseverityofwhatwasrequiredinthelaw;orofanyrelieforpardonincaseoftransgression.(3.)Therewasnopromiseofgrace,inawayofaid or assistance, for the performance ofwhatwas required.Thunders,voices, earthquakes, and fire, gave no signification of these things. (4.)Thewholewasherebynothingbutagloriousministrationofdeathandcondemnation,astheapostlespeaks,2Cor.3:7;whencetheconsciencesofsinnerswereforcedtosubscribetotheirowncondemnationasjustandequal.(5.)Godwashererepresentedinalltheoutwarddemonstrationsof

infiniteholiness,justice,severity,andterriblemajesty,ontheonehand;andontheother,menintheirlowestconditionofsin,misery,guilt,anddeath.Iftherebenot,therefore,somethingelsetointerposebetweenGodand men, somewhat to fill up the space between infinite severity andinexpressible guilt, all this glorious preparation was nothing but atheatre, set up for the pronouncing of judgment and the sentence ofeternalcondemnationagainstsinners.Andonthisconsiderationdependsthe force of the apostle's argument: and the due apprehension anddeclarationofitareabetterexpositionofverses18–21thantheopeningof the particular expressions will amount unto; yet they also must beexplained.

7.Itishenceevident,thattheIsraelites,inthestationofSinai,didbearthe persons of convinced sinners under the sentence of the law. Theremight be many of them justified in their own persons by faith in thepromise, but as they stood and heard and received the law, theyrepresented sinners under the sentence of it, not yet relieved by thegospel. And this we may have respect unto in our exposition, as thatwhichisthefinalintentionoftheapostletodeclare,asismanifestfromthedescriptionwhichhegivesusofthegospel-state,andofthosethatareinterestedtherein.

Thesethingsarenecessarytobepremised,untoarightunderstandingofthedesignoftheapostleintherepresentationhegivesusoftheoriginalof theoldchurch-state.Andonethingmustbeobservedconcerninghisdescriptionofthegospel-state,whichdothensue.Andthisis,—

8.Thatallspiritualthingsofgraceandglory,inheavenandearth,beingrecapitulatedinChrist,asisdeclaredEph.1:10,allbroughtuntoaheadandallcentringinhim,ourcominguntohimbyfaithgivesusaninterestin themall; soas thatwemaybesaid tocomeunto themallandeveryone, as it is here expressed. There is not required a peculiar acting orexerciseoffaithdistinctlyinreferenceuntoeveryoneofthem;butbyourcominguntoChristwecomeuntothemall,as ifeveryoneof themhadbeen the especial object of our faith, in our initiation into the gospel-state. Hence is the method or order in their expression; he and hismediationbeingmentionedinthecloseoftheenumerationoftheotherprivileges,asthatupontheaccountwhereofweareinterestedinthemall,

orasthereasonofoursobeing.

9.Theremainderofthisdiscourseconsistsoftwothings:—

(1.) The enforcement of the exhortation from the balancing of thesestates, and comparing them together. And this falls under a doubleconsideration:[1.]Ofthethingsthemselvesonthepartofthegospel:andthis is from the eternal sanction of it, namely, the certain, infalliblesalvationof themthatdobelieve,and theno lesscertaindestructionofunbelieversandapostates.[2.]Ofthecomparisonitselfbetweenthetwostates,which confirms thatpart of the exhortationwhich is taken fromthe certaindestruction of unbelievers, by evidencing the aggravation oftheirsinabovetheirswhodespisedthelaw,verse25.

(2.)He issues and closeth thewhole argumentative part of the epistle,here summarily represented,with adeclarationof the end and issue ofthetwostateswhichhehadsocompared;namely,thatoneofthemwasspeedily to be removed and taken out of the way, and the other to beestablishedforever,verses26,27.AndhereonhecloseththewholewithadirectionhowtobehaveourselvesintheevangelicalworshipofGod,intheconsiderationofhisgloriousmajestyandholiness,bothingivingthelawandthegospel.

Adueattendanceuntotheseruleswillguideusintheexpositionofthiswholecontext.

Ver.18,19.—Οὐγὰρπροσεληλύθατεψηλαφωμένῳὄρει,καὶκεκαυμένῳπυρὶ, καὶ γνόφῳ, καὶ σκότῳ, καὶ θυέλλῃ, καὶ σάλπιγγος ἤχῳ, καὶ φωνῇῥημάτων,ἧςοἱἀκούσαντεςπαρῃτήσαντομὴπροστεθῆναιαὑτοῖςλόγον.

Προσεληλύθατε.Προσέρχομαιisthewordconstantlyusedbyourapostletoexpressasacredaccess,orcominguntoGodinhisworship.Seechap.10:1.

Ψηλαφωμἐνῳὄρει.Ὄρει,"themountain,"isnotintheSyriactranslation,nor theArabic;but they retain, "whichmaybe touched," referring it tothefire,"tothefirewhichburned,andmightbetouched."Butthefailureis evident; for thatof touching relatesunto theorder about themount,

andnottothefire,whichwouldalsobeimproper.Vulg.,"adtractabilemmontem;" Rhem., "a palpable mount;" improperly. Bez.,"contrectabilem.""Tactussensuiexpositum."

Κεκαυμένῳ πυρί. Vulg., "accessibilem ignem;" Rhem., "an accessiblefire:" probably "accensibilem" was intended, whence the Rhemists put"kindledorburning"inthemargin;forthefirewasinaccessible.Bez.,"etardentemignem.""Ignemincensum."Somereferκεκαυμένῳ toὄρει,aswe do, "themount that burned;" some join it with πυρί, "the fire thatburned,"whichIratherchoose.

Καὶσάλπιγγοςἤχῳ.Syr., אניקד אלקל ,"tothevoiceofthehorn;"alludingtotherams'hornswhereoftheymadeakindoftrumpets.

Ver.18,19.—Foryearenotcomeuntothemountthatmightbetouched,andthatburnedwith fire, [or the fire thatburned,]noruntoblackness,anddarkness,andtempest,andthesoundofthetrumpet,andthevoiceofwords,which [voice] they thatheard entreated that theword shouldnotbespokentothemanymore.

The general scope of the words must be first opened, and then theparticularexpressionscontainedinthem.

The principal design in hand is a description of that evangelical statewhereinto theHebrewswere called,which theywere comeandenteredinto;forfromthencetheapostleinfershisensuingexhortation.Butthistheir comingheexpressethnegatively, to introduceadescriptionof thechurch-state under the old testament, and the manner of the people'sentrance into it; whence he confirms both his argument and hisexhortation: "Ye are not come," And two things are included in thatnegativeexpression:1.Whattheirfathersdid.Theycame,asweshallsee,unto the things here mentioned. 2.What they were delivered from bytheircalluntothegospel.Theywerenomoreconcernedinallthatdreadandterror.Andtheconsiderationofthisdeliverancewastobeofmomentwiththem,withrespectuntotheirperseveranceinthefaithofthegospel;forthisisthefundamentalprivilegewhichwereceivethereby,namely,adeliverance from the terror and curse of the law. Andwemay observesome few general things, in this proposal of the way of the people's

approach unto God at Sinai, before we open the several passagescontainedinthewords;as,—

1.Theapostle in this comparison,between their comingof old into thelegal church-state, and our admission into the state of the gospel,includesasuppositionofthewayandmannerwherebytheyapproachedunto God in the giving of the law. This was by the sanctification ofthemselves, the washing of their clothes, (as an outward sign thereof,)withotherreverentialpreparations,Exod.19:10,11.Whenceitwillfollow,that, thegospelchurch-statebeingsomuchmoreexcellent than thatofold,Godhimselfbeinginitinamoregloriousandexcellentmanner,weoughttoendeavouramoreeminentsanctificationandpreparation,inallourapproachesuntoGodtherein.Andthereforeheclosethhisdiscoursewithanexhortationthereunto:"Letushavegrace,wherebywemayserveGodacceptablywithreverenceandgodly fear,"verse28.This thereforehe teachethus in thewhole,namely, that thegrace, love, andmercyofGod,inthedispensationofthegospel,requiresaninternalsanctificationandduepreparation,withholyfearandreverence,inallourapproachesuntohim inhisworship; answerableunto the typeof it in thepeople'spreparationforthereceivingofthelaw,andthefearthatwaswroughtinthembytheterrorofGodtherein.Ourfearisofanotherkindthantheirswas;yetoughtittobenolessrealandeffectualinus,untoitsproperend.

2.Asunto theappearanceof thedivineMajestyheredeclared,wemayobserve, that all such apparitions were still suited unto the subject-matter, orwhatwas to be declared of themind ofGod in them. So heappeareduntoAbrahamintheshapeofaman,Gen.18:1,2;becausehecame to give the promise of the blessing Seed, and to give arepresentation of the future incarnation. In the like shape he appearedunto Jacob, Gen. 32:24;whichwas also a representation of the Son ofGodasincarnate,blessingthechurch.UntoMosesheappearedasafirein abushwhichwasnot consumed,Exod. 3:2–6;becausehewould lethimknowthatthefireofafflictioninthechurchshouldnotconsumeit,because of his presence in it. "He dwelt in the bush." Unto Joshua heappearedasanarmedman,withhissworddrawninhishand,Josh.5:13;to assure him of victory over all his enemies. But here he appearsencompassed with all the dread and terror described; and this was to

represent the holiness and severity of the law, with the inevitable anddreadful destruction of sinners who betake not themselves unto thepromiseforrelief.

3. These appearances of God were the glory of the old testament, thegreat fundamental security of the faith of believers, the most eminentprivilege of the church. Yet were they all but types and obscureresemblancesof thatwhichwasgranted in the foundationof thegospelchurch-state: and this was, that "God was manifest in the flesh;" "theWordwasmadeflesh,anddweltamongus;"ortheincarnationoftheSonofGod.Fortherein"thefulnessoftheGodheaddweltinhimbodily,"Col.2:9;thatis,reallyandsubstantially,whereofallotherappearanceswerebutshadows.

4. We may also observe some things in general concerning thisappearanceofthedivineMajesty,whichintimatethegloryandterrorofit;as,(1.)Itwasonthetopofahighmountain,notinaplain.Asthishadagreatappearanceofthethroneofmajesty,so,itbeingabovethepeople,as itwereoverthem, itwasmeettofill themwithdreadandfear.Theylookedup,andsawthemountainabovethemfulloffireandsmoke;thewholemountquakinggreatly,thundersandterriblevoicesbeingheardintheair,Exod.19:18,20:18;Deut.4:11.Theycouldhavenootherthoughtshereon, but that itwas a fearful thing to come to judgment before thisholyGod.AndoneviewofthatterroroftheLord'sholinessandseverity,whichwere here represented, is enough tomake the stoutest sinner toquakeandtremble.(2.)Toincreasethereverenceduetothisappearance,the people were commanded their distance, and straitly forbidden anapproachbeyondtheboundsfixeduntothem.(3.)Thisprohibitionwasconfirmedwithasanction,thateveryonewhotransgresseditshouldbestoned, as detestable and devoted unto utter destruction. These things,accompaniedwiththedreadfulspectaclesherementionedbytheapostle,didallleadtoingenerateanawfulfearandreverenceofGod,inhisgivingofthelaw.

This was the way whereby those under the old testament entered intotheir church-state; which begot in them a spirit of bondage unto fear,duringitscontinuance.

That expression, "They came," included in this, "Ye are not come,"compriseth all the sacred preparation which, by God's direction, thepeoplemadeuseofwhen theyapproachedunto themount; concerningwhich the reader may see our Exercitations in the first volume of theExposition,Exerc.xix.

There are two things in the remainingwords: first,What thepeople socame unto; secondly,What effect it had upon them, especially as untoone instance. 1. The things that they came unto, as recorded by theapostle, are seven: (1.) Themount thatmight be touched. (2.) The firethatburned.(3.)Blackness. (4.)Darkness. (5.)Tempest. (6.)Thesoundof the trumpet. (7.) The voice of words. 2. The event was, that theyentreatedthatthewordsmightbespokentothemnomore.

Ψηλαφωμένῳὄρει. FIRST,They came to, 1. "Themount thatmight betouched."ThismountwasSinai,inthewildernessofHoreb,whichwasinthedesertsofArabia.Sosaithourapostle,"mountSinaiinArabia,"Gal.4:25. And the apostle mentions this in the first place, because withrespect unto this mountain all the laws and directions of the people'sapproachuntoGodweregiven,Exod.19.

Of thismount it is said, "Itmightbe touched."Ψηλαφάω is "to feel, totouch,tohandle,"Luke24:39;1John1:1;anditissometimesappliedtoanymeans of attempting the knowledge of what we inquire after, Acts17:27. And the apostle observes this concerning themountain, that "itmightbetouched,"felt,orhandled,—thatitwasasensible,carnalthing,exposed to the outward senses, to the most earthly of them, namely,feeling,—fromtheprohibitiongiven,thatnoneshouldtouchit:forunlessit might have been touched naturally, none could have been morallyprohibited to touch it.Andhemakes thisobservation for twoends: (1.)To manifest how low and inferior the giving of the law was, incomparisonofthepromulgationofthegospel,whichwasfromheaven;asweshallseeafterwards,verse25.Itwasthatwhichmightbetouchedwiththehandsofmen,orbybeaststhemselves.(2.)Tointimatethebondageand fear thepeoplewere then in,whomightnot somuchas touch themountainwherewerethesignsofGod'spresence,thoughitwasinitselfathingexposedtothesenseofallcreatures.

Andthereismuchofdivinewisdom,thatmanifestsitselfinthechoiceofthisplaceforthegivingofthelaw.For,(1.)Itwasanabsolutesolitude,aplaceremotefromthehabitationandconverseofmen.HerethepeoplecouldneitherseenorhearanythingbutGodandthemselves.Therewasnoappearanceofanyrelief,orplaceofretreat;buttheretheymustabidethewillofGod.Andthisteachethus,thatwhenGoddealswithmenbythe law, he will let them see nothing but himself and their ownconsciences:hetakesthemoutoftheirreliefs,reserves,andretreats.Forthe most part, when the law is preached unto sinners, they haveinnumerablediversionsandreliefsathand,toshieldthemselvesfromitsterror and efficacy. The promises of sin itself are so, and so are thepromises of future amendment; so also are all the businesses andoccasions of life which they betake themselves unto. They have otherthingstodothantoattenduntothevoiceofthelaw;atleastitisnotyetnecessary that they should sodo.ButwhenGodwill bring them to themount, as hewill here or hereafter, all these pretenceswill vanish anddisappear.Notoneofthemshallbeabletosuggesttheleastreliefuntoapoor guilty sinner. His conscience shall be kept to that which he canneitherabidenoravoid.UnlesshecanmakethegreatpleaofaninterestinthebloodofChrist,heisgoneforever.AndGodgavehereinatypeandrepresentation of the great judgment at the last day. The terror of itconsistsmuch in this, that sinnersshallbeable toseenothingbutGodand the tokens of hiswrath.Nor doth the law represent any thing elseuntous.(2.)Itwasabarrenandfruitlessdesert,wheretherewasneitherwater nor food. And, answerably thereunto, the law in a state of sin,wouldbringforthnofruit,nothingacceptableuntoGodnorusefuluntothe souls of men. For there was nothing on Sinai but bushes andbrambles: whence it had its name. These made an appearance at adistanceofsomefruitfulness intheplace;butwhenitcametobetried,therewasnothingbutwhatwasfit forthefire.Andsois itwithallthatareunderthelaw.Theymayseemtoperformmanydutiesofobedience,yea,suchastheymaytrustunto,andmaketheirboastof:butwhentheyarebroughtuntothetrial, theyarenootherbutsuchasGodspeaksof,Isa.27:4: "Whowould set thebriers and thornsagainstme inbattle? Iwouldgothroughthem,Iwouldburnthemtogether."Otherfruitthelawwillnotbringforth.NorwasthereanywaterinthatdesertofHoreb,tomake it fruitful.Thatwhich thepeople livedonwasbroughtoutof the

rock;and"thatrockwasChrist."Fromhimaloneareallrefreshmentstothem that are under the law. (3.)No place in the habitableworld hathbeeneversincemoredesolateandforsaken;andsuchitcontinuethuntothisday.

And therebyweare taught, [1.]Thatalthough therewasanecessity fortherenovationofthelawatthatseason,togiveboundsuntosin,yetthatthat dispensation should not be continued, but be left for ever as it isunder the gospel. [2.] That those who will abide under the law, shallnever have any token of God's presencewith them, but shall be left todesolation and horror. God dwells nomore on Sinai. Thosewho abideunderthelaw,shallneitherhavehispresencenoranygraciouspledgeofit.Andallthosethingsarespoken,tostirusuptoseekforaninterestinthatblessedgospel-statewhichishereproposeduntous.Andthusmuchwehaveseenalready,thatwithoutitthereisneitherrelieffromthecurseofthelaw,noracceptablefruitofobedience,norpledgeofdivinefavour,tobeobtained.[3.]Itmanifeststhattheholinessofthingsandplacesisconfined unto their use;whichwhen it ceaseth, they become common.WhatmoreholyplacethanSinai,duringthepresenceofGodonit?Whatnowmoredesolate,forlorn,anddespised?Foralthoughthesuperstitionoflatterageshathbuiltahouseormonasteryonthetopofthishill,forameresuperstitiousdevotion,yetGod inhisprovidencehathsufficientlymanifestedhisregardlessnessofit,andthecastingitoutofhiscare.AndhedenouncethsentencehereinonallthatsuperstitionandidolatrywhichareinthechurchofRome,intheirvenerationofrelics,andpilgrimagestoplacesofasupposedholiness,thoughutterlyforsakenofallpledgesofthedivinepresence.

Καὶ κεκαυμένῳ πυρί. 2. The second thing they cameuntowas "the firethatburned;"forsoIratherreadthewords,than"themountthatburnedwithfire."ForthefirewasofitselfadistincttokenofGod'spresence,anda distinct means of filling the people with dread and fear. This fire ismentioned, Exod. 19:18, "The LORD descended on themount in fire;"andDeut.4:12,"TheLORDspakeoutofthemidstofthefire."Itissaid,indeed,that"themountainburnedwithfire;"thatis,fireburnedonthemountain. And this fire had a double appearance: (1.) That whichrepresentedthedescentofGodonthemount:"TheLORDdescendedin

fire."ThepeoplesawthetokenofGod'spresenceinthedescentoffireonthemount.(2.)Ofthecontinuanceofhispresencethere,foritcontinuedburningallthewhileGodspake:"Hespakeoutofthefire."Anditwasaflaming fire, which raised a smoke, like the smoke of a furnace, Exod.19:18; which our apostle seems to express by "blackness," in the nextword.Yea,thisfireflamed,and"burneduntothemidstofheaven,"Deut.4:11. This fire was an emblem of the presence of God; and of all theappearancesonthemount,itwasofthegreatestterroruntothepeople.Andtherefore,intheirrequesttobefreedfromthedreadofthepresenceofGod,theythreetimesmentionthisfireasthecauseoftheirfear,Deut.5:24–26. And God is often in the Scripture represented by fire, Deut.4:24;Isa.30:33,33:14.Andhisseverityintheexecutionofhisjudgmentsissocalled,Isa.66:15;Amos7:4;Ezek.1:4.Andalthoughherethelight,purity,andholinessofthenatureofGod,mayalsoberepresentedbyit,yetweshallconfineituntotheinterpretationgivenofitintheScriptureitself.And first,asuntoGodhimself, it signifiedhis jealousy.SoMosesexpounds it, Deut. 4:24, for he closeth his discourse hereof with thesewords,"FortheLORDthyGodisaconsumingfire,evenajealousGod."And the jealousy of God is his holy severity against sin, not to leave itunpunished.Andwithrespectuntothelawwhichhethengave,—"Fromhis right hand went a fiery law for them," Deut. 33:2,—it signified itsinexorableseverityandefficacytodestroyitstransgressors.Andwemayadd hereunto, that it declared the terror of his majesty, as the greatlegislator.HenceintheScriptureheisoftensaidtobeaccompaniedwithfire.SeePs.18:9–12.Ps.50:3,"Afireshalldevourbeforehim."Ps.97:3,"A fire goeth before him." Dan. 7:10, "A fiery stream issued and cameforthfrombeforehim."Forthereisnothingmoreapttofilltheheartsofmenwithamajesticawethanafireabsolutelyprevalentabovethepowerofallcreatures.

This is the first thing which the people beheld when they came to themount.Andwhenmenunder the lawhave todealwithGod, their firstapprehensionsofhimarehisholinessandseverityagainstsinners,withhis anger and displeasure against sin. There the law leaves them; andthence they must be consumed, without relief by Jesus Christ. Thesethingsarehidfromsinners,untiltheyarebroughttothelaw,orthelawtothem.Theyhavenoviews,nonoticesoftheminaduemanner.Hence,

untilthelawcomes,theyarealive;thatis,atpeaceandinsecurity,wellsatisfiedwiththeirowncondition.Theyseenot,theythinknotofthefire,that is ready to consume them; yea, for themost part they have quiteothernotionsofGod,Ps.50:21,ornoneatall.Butthisisthesecondworkof the law: when it hath by its convictions brought the sinner into aconditionofa senseofguiltwhichhecannotavoid,—norwillany thingtender him relief, which way soever he looks, for he is in a desert,—itrepresents unto him the holiness and severity of God, with hisindignation and wrath against sin; which have a resemblance of aconsumingfire.Thisfillshisheartwithdreadandterror,andmakeshimseehismiserable,undonecondition.Infiniteholiness,inexorablejustice,andfieryindignation,areallinthisrepresentationofGod.Hencethecryof thosewho findnot thewayof reliefwillonedaybe, 'Whoamongusshall dwell with that devouring fire? Who shall inhabit with thoseeverlastingburnings?'

Thisisthewayandprogressoftheworkofthelawontheconsciencesofsinners: First, when they are brought unto it, "it stops their mouths,"makesthem"guiltybeforeGod,"orsubjecttohisjudgment,Rom.3:19;it"shutsthemallupinunbelief,"chap.11:32;it"concludes,"orshutsthemup,"undersin,"Gal.3:22,—givesthemtoseetheirlostcondition,withouthelp,withoutrelief.Theyareinawilderness,whereisnonebutGodandthemselves. And, secondly, in this condition they see the fire: God isrepresented unto them therein in his jealousy and severity against sin;which fills their hearts with dread and terror. O this fire will consumethem! If they continue to hear the voice out of the fire, they shall die!Somewhathereof,insomedegree,isfoundinallonwhomthelawhathits proper and effectualwork, in order unto the bringing of them untoChrist, the deliverer. And all others shall find it in the highest degree,whenitwillbetoolatetothinkofaremedy.

Καὶγνόφῳ.3.Unto"fire"theapostleadds"blackness,"aswerendertheword;wheretofollow"darknessandtempest."Beforewespeakuntothewords and things signified in particular, we must consider theconsistency of the things that are spoken. For, whereas fire is light initself, and giveth light, how is it said that together with it there wasblacknessanddarkness?Somedistinguish the times,andsay therewas

anappearanceoffireatfirst,andafterwardsofblacknessanddarkness.But this is directly contrary to the text, which frequently assigns thecontinuanceof the fireunto theendofGod'sspeakingunto thepeople.Others would have respect to be had unto several distinct parts of themountain; soas that the fireappeared inonepart,and thedarkness inanother. But it is evident, in the description given byMoses, that theyweremingledall together.Forheaffirmssometimes, thatGodspake inandoutofthefire;sometimesoutofthethickdarkness,Deut.5:22–24."TheLORDspakeuntoallyourassemblyinthemountoutofthemidstofthefire,ofthecloud,andofthethickdarkness,"verse22."Thevoiceoutofthemidstofthethickdarkness,"verse23."Thevoiceoutofthemidstofthefire,"verse24.Andthesameisfullyexpressed,chap.4:11,12.Sothat it is evident therewas amixture of them all together; and so it isdescribedbyDavid,Ps.18:8–13.Andnothingcanbeconceivedofgreaterdreadandterror,thansuchamixtureoffire,anddarkness,andtempest,which leftnothingof lightunto the firebut itsdreadandterror.Forbyreasonofthisblacknessanddarkness,thepeoplehadnousefullightbythefire.Thisfilledthemwithconfusionandperplexity.

Thewordγνόφος,hereusedbytheapostle,isintendedbysome"turbo;"Syr., אכושה ,"tenebrae,""darkness;"butthatisσκότος,thewordfollowing."Turbo" isa "stormor tempest."Theapostleby thesewordsexpresseththose of Moses, לפרעו ןנע ךשח , Deut. 4:11, which we render,"darkness, clouds, and thickdarkness;" theLXX.using the samewordswiththeapostle,butnotinthesameorder.Γνόφος,saithEustathius, isfromνέφος;νόφος,"acloud,"intheAeolicdialect.WhereforetheapostleinthiswordmighthaverespectuntothatblacknesswhichwascausedbythethickcloudwhereinGoddescended,Exod.19:9,"Lo,Icomeuntotheein a thick cloud;" which cloud abode upon the mount, verse 16, theblacknessofitbeingnottakenawaybythefirethatwasinit,everypartoftheappearance reserving itsown terror.Orhemighthave respectuntothe smoke caused by the fire, which was "as the smoke of a furnace,"verse 18; for he doth not mention it in particular. But the Syriac andArabic,withothertranslations,putthewordsinconstruction,andrenderthem, "the blackness" or obscurity "of the cloud;" which probably isintendedinthiswordandthatfollowing.

Butthisγνόφος,"blackness"orobscurity,hadevidentlythreethingsinit:(1.)As itwasmixedwith fire, it increased thedreadof theappearance.(2.) It hindered the people from clear views of the glory ofGod in thisdispensation. With respect hereunto it is often said that "clouds anddarknessareroundabouthim,"Ps.97:2.(3.)Itdeclaredthedreadofthesentenceofthelaw,infireandutterdarkness.

And this is a third thing in the progress of thework of the law on theconsciencesofsinners:Whentheyareshutupunderguilt,andbegintobe terrified with the representation of God's severity against sin, theycannotbut looktosee if therebeanything inthemanifestationofGodandhiswillby the lawthatwillyield themrelief.Buthere they findallthings covered with blackness, or obscurity. The glory of God, in hisdesign in bringing them unto the law, or the law to them, is hid andcoveredundertheveilofthisblackness.ThedesignofGodhereinisnotdeath,thoughthelawinitselfbe"theministrationofdeath;"buthedealsthus with them to drive them to Christ, to constrain them to flee forrefuge unto him. But this design, as unto the law, is covered withblackness;thesinnercanseenothingofit,andsoknowsnothowtoorderhisspeechtowardsGodbyreasonofdarkness,Job37:19.ItisthegospelalonethatrevealsthisdesignofGodinthelaw.Butinsteadhereof,thisblacknessinsinuatesintothemindadreadofworsethingsthanyetitcandiscern.Whenmenseeblackness inacloud,theyareapttoexpectthatthunderwillbreakoutof iteverymoment.Sois itwithsinners; findingallthingscoveredwithblackness,intheviewtheywouldtakeofGodbythe law, it increaseth their dread, and lets them into the things thatfollow.Wherefore,—

Obs.I.AviewofGodasajudge,representedinfireandblackness,willfillthesoulsofconvincedsinnerswithdreadandterror.—Howsecuresoevertheymaybeatpresent,whenGodcallsthemforthuntothemounttheirheartscannotendure,norcantheirhandsbestrong.

Καὶ σκότῳ. 4. Unto this "blackness" the apostle adds "darkness."Blacknessisapropertyofathinginitself;darknessisitseffecttowardsothers.Thisblacknesswassuchaswithalcauseddarkness,withrespectuntothemuntowhomitwaspresented.Sowemaydistinguishbetweentheblacknessanddarknessof a thunder cloud. It isblack in itself, and

causethdarknessuntous.Butthisdarknessismentioneddistinctly,asapart of the appearance: Exod. 20:21, "Moses drew near unto the thickdarknesswhereGodwas;" andDeut.4:11, "Darkness, clouds, and thickdarkness."Whatthisdarknesswas,wecannotwellapprehend.Butthisitteacheth us, that notwithstanding the revelation that God made ofhimself in thisdispensationof the law,hewas, asuntohisglory in thepurposesofhisgraceandmercy,inthickdarknessuntothepeople;theycouldnotseehimnordiscernhim.Sinnerscanseenothingthereof,inorbythelaw.HowthisdarknesswasremovedbytheministryofChristandthegospel,howthiscloudofdarknesswasscattered,andthefaceofGodasafather,asareconciledGod,uncovered,revealed,andmadeknown,isthesubjectofthewritingsoftheNewTestament.Hencetheexecutionofthelawiscalled"blacknessofdarkness,"Jude13.

Καὶ θυέλλῃ. 5. Hereunto the apostle adds, "and tempest." And in thiswordhecompriseththethundering,lightning,andearthquake,thatwerethen on and in themount, Exod. 19:16, 18, 20:18. These increased theterror of the darkness, andmade it לפרע , "a thick darkness," as it is inMoses.

Asitwaswithoutinthegivingofthelaw,soitiswithinintheworkofthelaw; it fills themindsofmenwitha storm,accompaniedwithdarknessand perplexity. This is the issue that the law brings things unto in themindsandconsciencesofsinners.Itsworkendsindarknessandtempest.It hath these two effects: First, it brings the soul into darkness, that itknowsnotwhattodo,norhowtotakeonesteptowardsitsownrelief.Itcan see no light, either for its direction or consolation. And hereon iteither tiresandwearies itselfwithvainendeavours for reliefby itsownworks and duties, or else sinks into heartless despondencies andcomplaints;asisthemannerofmenindarkness.Andsecondly,itraisetha tempest in the mind, of disquieting, perplexing thoughts; ofttimesaccompanied with dread and terror. In this state the law leaves poorsinners;itwillnotaccompanythemonesteptowardsdeliverance;itwillneitherrevealnorencouragethemtolookafteranyrelief.Yea,itdeclaresthatherethesinnermustdieandperish,foranythingthatthelawknowsor can do. This, therefore, is the place and season wherein Christinterposeth,andcriesuntosinners,"Beholdme!beholdme!"

Now,thoughall thesethingstenduntodeath,yetGodwas,andGodis,exceedingly glorious in them. Yea, this administration of themwas so."Theministrationofdeath"andcondemnation"wasglorious;"though"ithad no glory in this respect, by reason of the glory that excelleth,"namely, in thedispensationof thegospel,2Cor.3:7,10,11.Howbeit initself it did, and it doth,manifest the glory of theholiness, justice, andseverityofGod;whereinhewillbeglorified,andthatuntoeternity.

These things, with all their dreadful effects, the apostle minds theHebrews of their deliverance from by Jesus Christ and his gospel, tooblige them unto constancy and perseverance in the profession of thefaith;whichweshallspeaksomewhatuntoafterwards.

Καὶσάλπιγγοςἤχῳ.Ver.19.—6.Theycameto"thesoundofthetrumpet."Thisiscalled רפש לוק ,"thevoiceofthetrumpet,"Exod.19:16,19;andwasof great use in that solemnity. It is well rendered by the apostle, "thesound of a trumpet;" for it was not a real trumpet, but the sound of atrumpet, formed in the air by theministry of angels, unto a degree ofterror.Soit"waxedlouderandlouder,"tosignifythenearerapproachofGod.

Thissoundofthetrumpet,oranallusionuntoit,isofgreatuseinsacredthings.Here itwasused in thepromulgationof the law.And therewasunderthelaw"amemorialofblowingoftrumpets,"onthefirstdayoftheseventhmonth,tocallthepeopleuntothesolemndayofexpiation,Lev.23:24;whichwasatypeofpreachingthegospel,andadeclarationoftheremissionof sinsby the atonementmade in the sacrifice ofChrist.Butthe principal solemnity hereof was in the proclamation of the jubilee,everyfiftiethyear,Lev.25:7–9,whenlibertywasproclaimedthroughoutalltheland,toalltheinhabitantsthereof,verse10;whichwasfulfilledintheministryofChrist,Isa.61:1,2.Whencethepeoplewereblessedthatheard that joyful sound, Ps. 89:15. So it is frequently applied unto thepromulgationofthegospel.Itisalsousedasanindicationoftheentranceofdivine judgmentson theworld,Rev.8:6.And lastly, it isusedas themeansofsummoningallfleshtojudgmentatthelastday,1Cor.15:52;1Thess.4:16.

Hereithadatrebleuse,andadoubletypicalsignification:(1.)Itwasto

intimate the approachofGod, toprepare thehearts ofmenwith aduereverence of him. (2.) It was to summon the people to an appearancebeforehim,astheirlawgiverandjudge;foronthesoundofthetrumpet,"MosesbroughtforththepeopletomeetwithGod;andtheystoodatthenetherpartofthemount."Exod.19:17.(3.)Itwastheoutwardsignofthepromulgationofthelaw,withthesanctionofit;forimmediatelyuponthesound of the trumpet God spake unto them. And as unto its typicalsignification, itwas,(1.)Apledgeof thefuture judgment,whenall fleshshall be summoned before the judgment-seat of Christ, to answer thetermsofthelaw.And,(2.)Asitwaschangedinthefollowinginstitutionof the feast of expiation, and in the year of jubilee, it was, as wasobserved, a type of the promulgation of the gospel in the ministry ofChristhimself.And,—

Obs.II.WhenGodcallssinnerstoanswerthelaw,thereisnoavoidingofan appearance; the terrible summons and citation will draw them out,whethertheywillorno.—Insomethewordismadeeffectualinthislife,tobringthemintothepresenceofGodwithfearandtrembling;butherethewholematter is capable of a just composure in thebloodofChrist,untothegloryofGodandeternalsalvationofthesinner.Butthosethathereescapemustanswerforthewhole,whenthefinalsummonsshallbegiventhembythetrumpetatthelastday.

Obs.III.Itisablessedchange,toberemovedfromthesummonsofthelawtoanswerfortheguiltofsin,untotheinvitationofthegospeltocomeand accept of mercy and pardon.—He that shall compare this terriblecitation of sinners before the throne ofGod, to receive and answer thelaw,withthosesweet,gracious,heavenlyinvitations,withproclamationsof graceandmercy, givenbyChrist in thegospel,Matt. 11:28–30,mayapprehendthedifferenceofthetwostateshereinsistedonbytheapostle.

And thus are things stated in the consciences of sinners, with respectunto thedifferent soundsof the trumpet:The summonsof the law fillsthemwith dread and terror. Appear theymust beforeGod, there is noavoidance;butstandbeforehimtheycannot.TheyarelikeAdam,whenhe could no longer hide himself, but must appear and answer for histransgression. They have no refuge to betake themselves unto. The lawcondemnsthem;theycondemnthemselves;andGodisrepresentedasa

judgefullofseverity.Inthisstate,whenmercyisdesignedforthem,theybegintohearthevoiceofthetrumpetforthepromulgationofthegospel,and of grace andmercy by Jesus Christ. This "proclaims liberty to thecaptives,andtheopeningoftheprisontothemthatarebound,"Isa.61:1;thatis,tosuchpoorcondemnedcreaturesastheyare.Atfirsttheyarenotabletobelieveit,itissocontrarytothesummonswhichwasgiventhembythelaw;butwhenitismademanifestuntothemthatthechargeofthelaw isanswered,and thereonmercyandpeaceare freely tendereduntothem,itisaslifefromthedead,Hab.2:1–4.

Under this dreadful summons of the law the gospel finds us; whichexceedinglyexaltsthegloryofthegraceofGodandofthebloodofChrist,in the consciences of believers, as the apostle declares at large, Rom.3:19–26.

Καίφωνῇῥημάτων.7.Hereuntoisadded,"thevoiceofwords."Itissaidthat"Godspakebyavoice,"Exod.19:19;thatis,anarticulatevoice,inthelanguageofthepeople,thatmightbeunderstoodbyall.Henceheissaidtospeakwiththepeople,chap.20:19."TheLORDspakeuntothemoutofthemidstofthefire,"and"theyheardthevoice,"Deut.4:12,5:23.Now,thewordsthatwereutteredwiththisvoicewere"thetenwords,"or"tencommandments,"written afterwards in the two tables of stone, andnomore.ThisthepeopleallofthemheardofthevoiceofGod,andthisonly:Deut. 5:22, "These words the LORD spake unto all your assembly"(speakingof the tencommandments)"in themountoutof themidstofthefire,ofthecloud,andofthethickdarkness,withagreatvoice,andheaddednomore:andhewrotethemintwotablesofstone,anddeliveredthemuntome,"—thatis,afterwards.

Wherefore,fromthemidstofthedreadfulappearanceoffire,clouds,anddarkness, all other noises of thunder and the trumpet ceasing, Godcausedavoice,speakingthewordsofthetencommandmentsarticulatelyin their own language, to be heard by the whole congregation, men,women,andchildren,inthestationwhereintheywereplacedatthefootofthemount.Andthisvoicewassogreatandterribleasthatthepeoplewerenotabletobearit;foralthoughitisevidentthattheywereterrifiedwiththedreadfulappearancesonthemount,yetwas it thisspeakingofGodhimselfthatutterlyoverwhelmedthem.

Thislaw,forthesubstanceofit,waswrittenintheheartsofmankindbyGodhimselfintheiroriginalcreation;butbeingmuchdefaced,astotheefficaciousnotionsofitbytheentranceofsinandthecorruptionofournature, and greatly affronted as unto the relics of it in the commonpracticeoftheworld,Godgaveitinthechurchthisbecomingrenovationwithterrorandmajesty.Andthishedid,notonlytorenewitasaguideunto all righteousness and holiness, as the only rule and measure ofobedienceuntohimselfandofrightandequityamongstmen,andtogivecheck,byitscommandsandsanction,untosin;butprincipallytodeclareinthechurchtheeternalestablishmentofit,thatnochangeoralterationshould be made in its commands or penalties, but that all must befulfilledtotheuttermost,orsinnerswouldhavenoacceptancewithGod:foritbeingtheoriginalruleofobediencebetweenhimandmankind,andfailingofitsendthroughtheentranceofsin,hewouldneverhaverevivedandproclaimedit,inthissolemn,gloriousmanner,ifithadbeencapableof any abrogation or alteration at any time. Therefore these words hespake himself immediately unto the people, and these only. His willconcerning alterable institutions, he communicated by revelation untoMosesonly.How this law is establishedand fulfilled, isdeclared in thegospel.SeeRom.10:1–4.

The unchangeable nature and sanction of this law, as unto its rewardsandpunishments,wereeternallysecuredintheheartsandconsciencesofmankind; for it was so inlaid with the principles of our nature, soingraftedonall the facultiesofoursouls, thatnoflesh isableutterly tosubductitselffromunderitspower.Thoughsinnersfinditcontraryuntothem in all their desires and designs, and that which continuallythreatenstheirruin,yetaretheynotabletocastofftheyokeofit;astheapostledeclares,Rom.2:14,15.Buttherearemanyadditionalevidencesgiven hereunto, in this solemn renovation of it. For, (1.) It was for thepromulgation of this law alone that there was all that dreadfulpreparationforthepresenceofGodonmountSinai.(2.)ThesewerethefirstwordsthatGodspakeuntothepeople;yea, (3.)Theonlywordshespake.(4.)Hespakethemwithavoicegreatandterrible;and,(5.)Wrotethemwithhis own fingeron tables of stone.By all thesewaysdidGodconfirm this law, and sufficientlymanifest that it was liable neither to

abrogation nor dissolution, butwas to be answered and fulfilled to theutmost.And,—

Obs. IV. Let no man ever think or hope to appear before God withconfidenceorpeace,unlesshehaveananswer inreadinessuntoall thewordsof this law,all that it requiresofus.And theywho suppose theyhave any other answer, as their own works, merits, suffrages, andsupererogations of others,masses, indulgences, and the like, any thingbut the substitutionof theSuretyof the covenant inour stead,withaninterest by faith inhismediation, blood, and sacrifice,will be eternallydeceived.

SECONDLY, The last thing in this verse is the event of this sight andhearingonthepartofthepeople.Therewasavoiceofwords;whereonitissaid,"Theythatheardthevoiceentreatedthatthewordshouldnotbespoken to them anymore." The story hereof is recorded, Exod. 20:19;Deut.5:23–25.

Οἱἀκούσαντες.1.Thosespokenofarethosethatthenheardthatvoice,—thatis,thewholeassemblyorcongregation;ofallwhich,thosethatwereabovetheageoftwentyyears,andsoabletounderstandthematterandpersonally engage in the covenant, except two persons, died in thewildernessunderthedispleasureofGod.Sothat,—

Obs.V.Nooutwardprivilege,suchasthiswas,tohearthevoiceofGod,issufficientofitselftopreservemenfromsuchsinsandrebellionsasshallrenderthemobnoxiousuntodivinedispleasure.—Fornotwithstandingallthe things that they had seen, all those signs and great miracles, "theLORDhadnotgiventhemanhearttoperceive,noreyestosee,norearsto hear," Deut. 29:2–4. In hearing they heard not, in seeing theyperceivednot;anddidtherefore"alwayerr in theirheart,"notknowingthe ways of God, Heb. 3:10. For unto a right improvement of suchoutwardprivileges it ismoreover required thatGod should "circumciseourhearts,tolovetheLORDourGodwithallourheart,andalloursoul,"Deut.30:6,bytheadministrationofefficaciousgrace.

Παρῃτήσαντο. 2. "They entreated that the word should not be spokenuntothemanymore;"orthatthespeech,namely,ofGod,shouldnotbe

continued unto them immediately. The word here rendered by"entreated,"weexpressby"refusing,"verse25.Andinallotherplacesitsignifiestoexcuseone'sselffromdoinganything,Luke14:18;"torefuse,"Acts25:11;"todecline,avoidandturnfrom,"1Tim.4:7,5:11,2Tim.2:23,Tit.3:10.Whereforesuchanentreatyisintendedasincludedadeclensionandaversationofmindfromwhattheyspakeabout.Theydeprecatedthehearing of the word in that manner any more. And they did this, nodoubt, by their officers and elders. For both themselves being terrified,andobservingthedreadofthewholecongregation,theymaderequestforthemselvesandtherestuntoMoses.Andbecausetheydiditwithagoodintention,outofareverenceofthemajestyofGod,withoutanydesignofdecliningobedience,itwasacceptedandapprovedofbyGod,Deut.5:28,29.

"They entreated that the wordmight not be added to them." Λόγος isboththespeechandthethingspoken.Andalthoughtheycouldnotbearthelattereither,asweshallseeonthenextverse,yetitistheformer,thespeechitself,ortheimmediatespeakingofGodhimselfuntothem,whichtheydiddeprecate.So theyexpress themselves, "Ifwehear thevoiceoftheLORDourGodanymore,thenweshalldie,"Deut.5:25.Thisvoice,thisword,thisspeech,proceedingimmediatelyfromGod,outofthefireand darkness, was that which heightened their fear and dread to theutmost.Andwemaysee,—

Obs.VI.Thenisthesinnerutterlyoverwhelmed,whenhehathasenseofthevoiceofGodhimselfinthelaw.—WhenhefindsGodhimselfspeakinginanduntohisconscience,hecannolongerbearit.

Obs. VII. That the speaking of the law doth immediately discover theinvinciblenecessityofamediatorbetweenGodandsinners.—ThepeoplequicklyfoundthattherewasnodealingwithGodforthemintheirownpersons, and therefore desired that there might be one to mediatebetweenGodandthem.And,—

Obs. VIII. If the giving of the lawwas so full of terror that the peoplecouldnotbearit,butapprehendedthattheymustdie, ifGodcontinuedto speak it to them;whatwill be the execution of its curse in away ofvengeanceatthelastday!

Ver.20,21.—(Οὐκἔφερονγὰρτὸδιαστελλόμενον·Κἂνθηρίονθίγῃ τοῦὄρους,λιθοβοληθήσεται,ἤβολίδικατατοξευθήσεται.Καί,οὕτωφοβερὸνἦντὸφανταζόμενον,Μωϋσῆςεἶπεν,Ἔκφοβόςεἰμικαὶἔντρομος.)

Οὐκἔφερον.Vulg.,"nonportabant;""theydidnotbear.""Nonferebant,"Bez. Syr., ורביסמל ווח ןיהכשמ ריג אל , "for they werenotabletosustain,"or"bear."We,"toendure."

Τὸ διαστελλόμενον. Vulg., "quod dicebatur," "that which was spoken."There is more in the word. Syr., "quod praecipiebatur;" "that wascommanded,enjoined." "Edicebatur," "whichwas spokenout, enacted."Bez., "interdicebatur," "that was forbidden or interdicted," referring ituntothefollowingwords.We,"wascommanded."

Ἤβολίδικατατοξευθήσεται.ThesewordsareomittedbothintheVulgarand in theSyriac andArabic.But they are in all thebestGreek copies;andtheyarenecessary,asbeingapartoftheoriginalinterdict.Norisitabsolutely true that such beasts should be stoned; for they were to be"stoned, or thrust through with a dart," Exod. 19:12, 13. These words,therefore,arenecessaryinthisplace."Sagittaconfigetur."

Τὸφανταζόμενον.Vulg., "quodvidebatur," "thatwhichwas seen."Syr.,אוזה ,"thevision."Bez.,"visumquodapparebat,""thesightthatappeared."

Thesenseofthewholesentenceseemssomewhatdefective,forwantofanoteofconnectionbetweenthepartsofit:"Andsoterriblewasthesight,Mosessaid,Iexceedinglyfear."Wesupplythat;"thatMosessaid."Bezajoins Moses immediately unto "and" in the beginning, putting adistinctionbetween it andοὕτω, "so:" "EtMoses, adeòhorrendumeratvisum,dixit;"—"AndMoses,soterriblewasthesight,said:"whichisthetrueconstructionofthewords.

Ἔκφοβος, "exterritus," "expavefactus;" "I exceedingly fear," or "I amexceedinglyafraid."

Ver. 20, 21.—For they could not endure [bear] that which wascommanded.And if somuchasabeast touch themountain, it shallbestonedor thrust throughwithadart.Andsoterrible[dreadful]wasthesight[whichappeared],[that]Mosessaid,Iexceedinglyfearandtremble.

Thelawaboutthebeastisnotdistinct,ashereproposed,butitisapartofthegeneralprohibition:"Whosoevertoucheththemountshallbesurelyput to death," Exod. 19:12. This concerns the people only: but in theprescriptionofthemannerofthedeathtobeinflicteditisadded,"Thereshallnotanhandtouchit,butheshallsurelybestonedorshotthrough:whetheritbebeastorman,itshallnotlive,"verse13.Whichmannerofits introductionwe respect in our translation, "If somuch as a beast;"whichwasnotatfirstnamed,butaddedintherepetitionofthelaw.Theword המהב signifiesallsortsofcattle;whichtheapostlerendersbyθηρίον,toincludethosealsowhichwereofawildnature.Nolivingcreaturewasallowedtocometothemount.

For theopeningof thewords,wemust inquire, 1.What itwas thatwascommanded.2.Howtheycouldnotendureit.3.Whatfurtherevidencestherewerethatitwasnottobeenduredbythem;whichareaddeduntotheassertionlaiddowninthebeginningofthe20thverse.

Τὸδιαστελλόμενον.First,"Thatwhichwascommanded:""Theedict;"oras some, "the interdict."For itmay relateunto thatwhich follows, thatwhich was commanded, namely, that "if somuch as a beast touch themountain,itshouldbestoned,orthrustthroughwithadart."Respectishadhereinuntothewholechargegivenuntothepeopleofnottouchingthemount or passing the bounds fixed unto them;wherein beasts alsowereincluded.Andthis,nodoubt,wasagreatindicationofseverity,andmight have occasioneddanger unto the people, someormore of them.But this is not intended herein, nor hath this word respect unto whatfolloweth,butuntowhatgoethbefore.For,—

Γάρ.1.Thenoteofconnection,γάρ,"for,"intimatesthatareasonisgivenin these words of what was asserted before: "They entreated that thewordshouldnotbespokentothemanymore:fortheycouldnotendurethatwhichwascommanded."

2.The interdict of touching themountwas given threedays before thefearanddreadof thepeople,as isevident inthestory:soasnorespectcould be had thereunto in what they said afterwards, when they weresurprisedwithfear.

3.Thoughtherewasinitanintimationofthenecessityofgreatreverencein theirapproachuntoGod,andofhis severity ingivingof the law,yetthepeopledidnotlookonitasamatterofterroranddread,whichtheycould not bear. For they came afterwards unto the bounds prescribeduntothem,withconfidence;nordidtheybegintofearandtrembleuntilthemount was all on fire, and they heard the voice of God out of themidstofit.

4.EventhewordsofMoses,repeated inthenestverse,werebeforethepeoplehaddeclaredtheirdreadandterror.

Sothatboththesethingsareaddedonlyasaggravatingcircumstancesoftheinsupportablenessofwhatwascommanded.

"That," therefore, "which was commanded," was nothing but the lawitself.

Secondly,Hereofitissaid,"Theycouldnotendureit,"or,"Theycouldnotbearit,"orstandunderit.Andtherewerethreethingsthatconcurredtoconvincethemoftheirdisabilitytobearthecommand:1.Themannerofits delivery; which they had a principal respect unto in their fear, anddesire that itmight be spokenunto themnomore. This is plain in thestory, andso theydirectly express themselves,Deut.5:23–26.2. Itwasfrom the nature of the law itself, or the word that was spoken, withrespect unto its end. For it was given as a rule of justification, and ofacceptancewithGod:andhereon,theymighteasilyseehowunabletheywere to bear it. 3. Therewas administeredwith it "a spirit of bondageunto fear," Rom. 8:15, which aggravated the terror of it in theirconsciences.

Theseare theeffectswhichadueapprehensionof thenature, end,anduseofthelaw,withtheseverityofGodtherein,willproduceinthemindsandconsciencesofsinners.Thusfarthelawbringsus;andhereitleavesus.Hereareweshutup.Thereisnoexceptiontobeputinuntothelawitself;itevidencethitselftobeholy,just,andgood.Thereisnoavoidanceof its power, sentence, and sanction; it is given by God himself. Thesinnercouldwishthathemightneverhearmoreofit.Whatispastwithhimagainstthis lawcannotbeansweredfor;whatistocomecannotbe

compliedwithal:wherefore,withoutreliefinChrist,herethesinnermustperishforever.This,Isay,isthelasteffectofthelawontheconsciencesof sinners: It brings them to a determinate judgment that they cannotbearthatwhichiscommanded.Hereontheyfindthemselvesutterlylost;and so have no expectation but of fiery indignation to consume them.Andaccordinglytheymusteternallyperish,iftheybetakenotthemselvesuntotheonlyreliefandremedy.

Thirdly,Ofthisterrorfromthegivingofthelaw,andthecausesofit,theapostlegivesadoubleillustration.

Κἄνθηρίονθίγῃ. The firstwhereof is in the interdict given asunto thetouching of the mount. For this was such as extended unto the verybeasts:"Sivelbestia,"—"Andifsomuchasabeast."Forsowasthedivineconstitution,"Whetheritbebeastorman,itshallnotlive,"Exod.19:13.Idoubt not but that divine Providence removed from it such brutecreatures as were not under the power of men, such asmight be wildaboutthosemountainousdeserts,orthefireconsumedthem,totheleastcreeping thing; but the prohibition respects the cattle of the people,whichwereundertheirpowerandattheirdisposal.AndbesidesbeinganillustrationoftheabsoluteinaccessiblenessofGod,inandbythelaw,itseemstointimatetheuncleannessofallthingswhichsinnerspossess,bytheirrelationuntothem.Foruntotheimpureallthingsareimpureanddefiled.Thereforedoththeprohibitionextenditselfuntothebeastsalso.

Λιθοβοληθήσεται, ἤ βολίδι κατατοξευθήσεται. The punishment of thebeastthatdidtouchthemount,was,thatitshoulddie.Andthemannerofitsdeath(andsoofmenguiltyinthelikekind)was,that"itshouldbestoned,orthrustthroughwithadart."Itisexpressedintheprohibition,thatnohandshouldtouchthatwhichhadtheoffended.Itwastobeslainatadistancewith stonesordarts.Theheinousnessof theoffence,withtheexecrablenessoftheoffender,isdeclaredthereby.Nohandwasevermoretotouchit;eithertorelieveit(whichmaybethesenseoftheword),ortoslayit,lestitshouldbedefiledthereby.Anditshowethalsoatwhatdistanceweoughttokeepourselvesfromeverythingthatfallsunderthecurseofthelaw.

Ver. 21.—The second evidence which he gives of the dreadful

promulgation of the law, and consequently of the miserable estate ofthemthatareunder itspower, is inwhatbefellMosesonthisoccasion.Andwemayconsider,1.Theperson inwhomhegiveththe instance.2.Thecauseoftheconsternationascribeduntohim.3.Howheexpressedit.

ΚαὶΜωϋσῆς. 1.Theperson isMoses.The effect of this terror extendeditselfuntothemeanestofbeasts,anduntothebestofmen.Moseswas,(1.)Apersonholy,andaboundingingraceaboveallothersofhistime;—the meekest man on the earth. (2.) He was accustomed unto divinerevelations, and had (3.) He was the internuncius, the messenger, themediator betweenGod and the people, at that time. Yet could none oftheseprivilegesexempthim fromanamazingsenseof the terrorof theLordingivingthelaw.Andifwithalltheseadvantageshecouldnotbearit,much lesscananyothermansodo.Themediatorhimselfof theoldcovenantwas not able to sustain the dread and terror of the law: howdesperatethenaretheirhopeswhowouldyetbesavedbyMoses!

Τὸφανταζόμενον.2.Thecauseofhisconsternationwasthesight,itwas"so terrible:" "Visum quod apparebat;"—that which appeared, and wasrepresenteduntohim.Andthistakesinnotonlywhatwastheobjectofthesightofhiseyes,butthatofhisearsalso,invoices,andthundering,and the sound of the trumpet. Οὕτω φοβερὸν ἧν. The whole of it was"terrible," or "dreadful." It was "so dreadful," unto such anincomprehensibledegree.

3.Hisexpressionoftheconsternationthatbefellhimhereonis inthesewords,"Iexceedinglyfearandtremble,"Hesaidso;weareassuredofitby the Holy Ghost in this place. But the words themselves are notrecorded in the story. They were undoubtedly spoken then and there,where,uponthisdreadfulrepresentationofGod,itissaidthathespake;butnotonewordisaddedofwhathespake:Exod.19:19,"Andwhenthevoiceofthetrumpetsoundedlong,andwaxedlouderandlouder,Mosesspake,andGodansweredhimbyavoice;"yetnothingisadded,eitherofwhat Moses spake, or of what God answered. Then, no doubt, did hespeakthesewords:foritwasimmediatelyuponhissightofthedreadfulappearance;untowhichseasontheapostleassignsthem.

The expositors of the Roman church raise hence a great plea for

unwritten traditions;—thanwhich nothing can bemoreweak and vain.For,(1.)Howdotheyknowthattheapostlehadtheknowledgehereofbytradition?Certain it is, that in thetraditionsthatyetremainamongtheJews there isnoMentionof any such thing.All other thingshehadbyimmediateinspiration,asMoseswrotethestoryofthingspast.(2.)Hadnotthesewordsbeennowrecordedbytheapostle,whathadbecomeofthe tradition concerning them?would anyman living have believed it?Let them give us a tradition of any thing spoken by Moses or theprophets, or by Christ himself, which is not recorded, with anyprobability of truth, and somewhat will be allowed to their traditions.Wherefore, (3.) The occasional divine record of such passages,ascertainingtheirverity,withoutwhichtheywouldhavebeenutterlylost,issufficienttodiscoverthevanityoftheirpretendedtraditions.

Moses spake thesewords in his ownperson, andnot, as some—indeedthepersonofthepeople.Hewasreallysoaffectedasheexpressedit.AnditwasthewillofGodthatsoheshouldbe.Hewouldhavehimalsotobesensibleofhisterrorinthegivingofthelaw.

It is said that "Godansweredhimwith a voice;"butwhathe saiduntohimisnotrecorded.NodoubtbutGodspakethatwhichgavehimrelief,whichdeliveredhimoutofhisdistress,andreducedhimuntoaframeofmind meet for the ministration committed unto him; which in hissurprisal and consternation he was not. And therefore immediatelyafterwards,when thepeople fell into theirgreathorroranddistress,hewasable to relieveand comfort them;nodoubtwith thatkindof reliefwhichhehimselfhadreceivedfromGod,Exod.20:20.Itappears,then,that,—

Obs.Allpersonsconcernedwerebroughtuntoanutterlossanddistress,by the renovationandgivingof the law; fromwhenceno relief is tobeobtained,butbyHimalonewhois"theendofthelawforrighteousnessuntoeveryonethatbelieveth."

Ver. 22–24.—Ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος,Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσινἀγγέλων, πανηγύρει καὶ ἐκκλησίᾳπρωτοτόκων ἐν οὐρανοῖςἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶπνεύμασι δικαίων τετελειωμένων, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ

αἴματιῥαντισμοῦ,κρείττοναλαλοῦντιπαρὰτὸνἌβελ.

TheVulgarLatinandtheSyriacseemtohavereadμυριάδωνinsteadofμυριάσιν; hence they join πανηγύρει, the word following, unto thoseforegoing,"untotheassemblyofmanythousandsofangels;"butwithoutwarrantfromanycopiesoftheoriginal.

Ver.22–24.—ButyearecomeuntomountSion,anduntothecityoftheliving God, [namely,] the heavenly Jerusalem, and to an innumerablecompany[myriads]ofangels,tothegeneralassemblyandchurchofthefirst-born,whicharewritten[enrolled]inheaven,andtoGodthejudgeofall,andtothespiritsofjustmenmadeperfect,andtoJesusthemediatorof the new covenant, and to the blood of sprinkling, speaking betterthingsthan[thatof]Abel.

Thisisthesecondpartofthecomparison,completingthefoundationoftheexhortationintendedbytheapostle.Intheformerhegaveanaccountofthestateofthepeopleandthechurchunderthelaw,fromthegivingofit, and the nature of its commands. In this, he so declares the statewhereintotheywerecalledbythegospel,astomanifestitincomparablymoreexcellentinitself,andbeneficialuntothem.Andbecausethiswholecontext,andeverythinginit,ispeculiarandsingular,wemustwiththemorediligenceinsistontheexpositionofit.

1. We have here a blessed, yea, a glorious description of the catholicchurch,asthenatureandcommunionofitarerevealedunderthegospel.And such a description it is as which, if it were attended unto andbelieved, would not only silence all the contentious wrangling that theworld is filledwithalaboutthatnameandthing,butcastoutalsootherprejudicate conceptions and opinions innumerable, which divide allChristians,fillthemwithmutualanimosities,andruintheirpeace.Forifwehaveherethesubstanceofall theprivilegeswhichwereceivebythegospel;ifwehaveanaccountofthem,orwhotheyare,whoarepartakersof those privileges, as also the only foundation of all that church-communionwhichisamongstthem;thegroundsofourperpetualstrifesarequicklytakenaway.Itistheaccesshereascribeduntobelievers,andthatalone,whichwillsecuretheireternalsalvation.

2.Whereasthecatholicchurchisdistributedintotwoparts,namely,thatwhich is militant, and that which is triumphant, they are bothcomprehended in this description, with the respect of God and Christuntothemboth.Forthefirstexpressions,asweshallsee,of"mountSion,thecityofthelivingGod,theheavenlyJerusalem,"doprincipallyrespectthatpartofthechurchwhichismilitant;asthosethatfollow,themostofthem,dothatwhichistriumphant.Thereis,inthereligionofthePapists,anotherpartofthechurch,neitherontheearthnorinheaven,butundertheearth,as theysay,—inpurgatory.Butherewiththeyhavenothingtodo who come unto Christ by the gospel. They come indeed unto "thespiritsofjustmenmadeperfect;"butsoarenoneofthose,bytheirownconfession,whoareinpurgatory.Whereforebelievershavenothingtodowiththem.

3. The foundation of this catholic communion, or communion of thecatholic church, comprising all that is holy and dedicated unto God inheavenandearth,islaidintherecapitulationofallthingsinandbyJesusChrist; Eph. 1:10, "All things are gathered into one head in him, bothwhich are in heaven, and which are on earth;" which is the solefoundation of their mutual communion among themselves. Whereas,therefore, we have here an association, in the communion ofmen andangels,andthesoulsofthemthataredeparted,inamiddlestatebetweenthemboth,weoughttoconsideralwaystheirrecapitulationinChristasthecausethereof.Andwhereasnotonlywereallthingssogatheredintoone by him, but "by him also God reconciled all things unto himself,whether they be things in earth, or things in heaven," Col. 1:20, Godhimselfishererepresentedasthesupremesovereignheadofthiscatholicchurch,thewholeofitbeingreconcileduntohim.

4.Themethodwhichtheapostleseemstoobserve,inthisdescriptionofthechurchcatholicinboththepartsofit,isfirsttoexpressthatpartofitwhichismilitant,thenthatwhichistriumphant,issuingthewholeintherelationofGodandChristthereunto;asweshallseeintheexposition.

5.Thatwhichwemustrespect,asourruleintheexpositionofthewhole,is,thattheapostleintendsadescriptionofthatstatewhereuntobelieversarecalledbythegospel.Foritisthatalonewhichheopposethtothestateof the church under the old testament. And to suppose that it is the

heavenly,futurestatewhichheintends,isutterlytodestroytheforceofhis argument and exhortation; for they are built solely on the pre-eminenceofthegospel-stateabovethatunderthelaw,andnotofheavenitself,whichnonecouldquestion.

Wemustconsider,then,1.Whatbelieversaresaidtocomeunto;and,2.How they do so come unto it, or wherein their coming unto it dothconsist.

AndFIRSTwearesaid,1.Tocome"untomountSion,anduntothecityofthe living God, the heavenly Jerusalem." The two last are not distinctexpressions of diverse things, but different names of the same thing,—"the city of the living God," namely, "the new Jerusalem." Nor is itnecessary that we should appropriate these two expressions of "MountSion,"and"ThecityofthelivingGod,"untodistinctordifferentthingsinthe gospel-state, but only consider them as different expressions of thesamething.Thesumofthewholeis,thatbythegospelwearecalleduntoaparticipationofall theglorywhichwasascribedorpromiseduntothechurchunderthesenames, inoppositionuntowhat thepeoplereceivedinandbythelawatmountSinai.

Σιὼνὄρει.SionwasamountinJerusalemwhichhadtwoheads,theonewhereof was called Moriah, whereon the temple was built, whereby itbecametheseatofallthesolemnworshipofGod;andontheotherwasthepalaceandhabitationofthekingsofthehouseofDavid;bothofthemtypicalofChrist,theoneinhispriestlytheotherinhiskinglyoffice.

Theapostledothnotconsideritnaturallyormaterially,butinoppositionuntomount Sinai,where the lawwas given. Sohedescribeth the sameoppositionbetweenthesameSinaiandtheheavenlyJerusalem,untothesameend,Gal.4:25,26;whereit isapparent,thatby"mountSion"and"theheavenlyJerusalem,"thesamestateofthechurchisintended.

Andtheoppositionbetweenthesetwomountswaseminent.For,(1.)Godcamedown for a seasononly onmountSinai; but inSionhe is said todwell,andtomakeithishabitationforever.(2.)HeappearedinterroronmountSinai,aswehaveseen;SionwasinJerusalem,whichis"avisionof peace." (3.) He gave the law onmount Sinai; the gospel went forth

from Sion, Isa. 2:2, 3. (4.) He utterly forsook Sinai, and left it underbondage;butSionisfreeforever,Gal.4.(5.)ThepeoplewereburdenedwiththelawatmountSinai,andwereledwithituntoSion,wheretheywaitedfordeliverancefromit,intheobservationofthoseinstitutionsofdivineworshipwhichweretypicalandsignificantthereof.

TheSocinianexpositor,whoaffectssubtiltyandcuriosity,affirms,"ThatbymountSion,eitherheavenitself,orratheraspiritualmountain,whoserootsareontheearth,andwhosetopreachethuntoheaven,fromwhencewe may easily enter into heaven itself, is intended:" wherein heunderstoodnothinghimselfofwhathewrote;foritisnotsense,nortobeunderstood.Andthereasonhegives,namely,"ThatSionintheScriptureismorefrequentlytakenforheaventhanthechurch,"issofarfromtruth,thathecannotgiveanyoneinstancewhereitissotaken.Buttoknowthetrue reason why the apostle calls the state of believers under the newtestamentbythenameofSion,wemayconsidersomeofthethingsthatare spokenof Sion in the Scripture.And I shall instance in a fewonly,becausetheyaremultipliedthroughoutthewholeBookofGod;as,(1.)ItistheplaceofGod'shabitation,wherehedwellsforever,Ps.9:11,76:2;Joel 3:21, etc. (2.) It is the seat of the throne, reign, and kingdom ofChrist,Ps.2:6;Isa.24:23;Mic.4:7.(3.)Itistheobjectofdivinepromisesinnumerable, Ps. 69:35, Isa. 1:27; of Christ himself, Isa. 59:20. (4.)Thence did the gospel proceed, and the law of Christ come forth, Isa.40:9;Mic.4:2.(5.)ItwastheobjectofGod'sespeciallove,andtheplaceof thebirthof theelect,Ps.87:2,5. (6.)The joyof thewholeearth,Ps.48:2. (7.) Salvation, and all blessings came forth out of Sion, Ps. 14:7,110:2, 128:5;with sundry other things alike glorious.Now these thingswerenotspokenofnoraccomplishedtowardsthatmountSionwhichwasin Jerusalem absolutely, but only as it was typical of believers underbelieversdocomeuntothatstatewhereintheyhaveaninterestin,andaright unto, all the blessed and glorious things that are spoken in theScriptures concerninganduntoSion.All theprivileges ascribed, all thepromises made unto it, are theirs. Sion is the place of God's especialgraciousresidence,ofthethroneofChristinhisreign,thesubjectofallgraces,theobjectofallpromises,astheScriptureabundantlytestifies.

Thisisthefirstprivilegeofbelieversunderthegospel.They"comeunto

mountSion;"thatis,theyareinterestedinallthepromisesofGodmadeunto Sion, recorded in the Scripture, in all the love and care of Godexpressed towards it, in all the spiritual glories assigned unto it. ThethingsspokenofitwereneveraccomplishedintheearthlySion,butonlytypically;spiritually,andintheirreality,theybelonguntobelieversunderthenewtestament.

SomelookonallthosepromisesandprivilegeswherewiththeScriptureisreplenished,withrespectuntoSion,tobenowasthingsdeadanduseless.Theyesteem it apresumption for any topleadandclaiman interest inthem,ortoexpecttheaccomplishmentoftheminortowardsthemselves.But this is expressly to contradict theapostle in thisplace,whoaffirmsthatwe are come untomount Sion, thenwhen the earthlymount Sionwasutterly forsaken.All thosepromises, therefore,whichweremadeofold to Sion, do belong unto the present church of believers. These, ineverycondition,theymaypleadwithGod.Theyhavethegrace,andshallhavethecomfortcontainedinthem.Thereisthesecurityandassuranceoftheirsafety,preservation,andeternalsalvation.Thereondependstheirfinaldeliverancefromalltheiroppressions.

Betheiroutwardconditionneversomeananddestitute;betheyafflicted,persecuted, and despised; yet all the glorious things that are spoken ofSion are theirs, and accomplished in them in the sight ofGod.But theexcellent things whereof, under this notion of Sion, they are madepartakers,areinnumerable.

Letthisbecomparedwiththepeople'scominguntomountSinai,aswehave before declared it, and the glory of it will be conspicuous. Andbelieversare tobeadmonished, (1.)Towalkworthyof thisprivilege,asPs.15;(2.)Tobethankful for it;(3.)Torejoice in it;(4.)Tomakeitaneffectualmotiveuntoobedienceandperseverance,as it isheredonebytheapostle.And,—

Obs. I. All pleas about church order, power, rights and privileges, areuseless,wheremenarenotinterestedinthisSionstate.

2. They are said to come "unto the city of the livingGod, the heavenlyJerusalem."Boththesearethesame.SoJerusalemiscalled"thecityof

God,"Ps.46:4,48:1,8,87:3;butineveryplacewithrespectuntoSion.

Καὶπόλει.(1.)Theycametoacity.Theyreceivedthelawinawilderness,where they had neither rest nor refuge. But in a city there is order,defence,andsafety;itisthenameofaquiethabitation.

Θεοῦ.(2.)ThiswasthecityofGod.Thestateofthechurchunderthenewtestamentisso.Asithaththesafety,beauty,andorderofacity,soit isthecityofGod; theonlycitywhichhe takespeculiarly tobehisown inthisworld.Itishis,[1.]Ontheaccountofproperty.Heframedit,hebuiltit,itishisown;nocreaturecanlayclaimtoit,oranypartofit.Andthosewhousurpupon it, shall answeruntohim for theirusurpation. [2.]Ontheaccountof inhabitation.It isGod'scity; forhedwells in it,andinitalone, by his gracious presence. [3.] It is under God's rule, as its onlysovereign. [4.] Therein he disposeth all his children into a spiritualsociety. So Paul tells the Ephesians, that by grace they were deliveredfrombeing"strangersandforeigners,"andmade"fellow-citizenswiththesaints,andofthehouseholdofGod,"Eph.2:19.[5.]Ithathitscharterofliberty with all immunities and privileges, from God alone. And withrespectuntothesethings,thechurchiscalledthecityofGod.

Ζῶντος.(3.)TheapostleaddsapropertyofGodofgreatconsiderationinthismatter. It is thecityof the livingGod;—that is, [1.]Of the trueandonlyGod;[2.]Ofhimwhoisomnipotent,able tokeepandpreservehisowncity,ashavingalllife,andconsequentlyallpower,inhimself;[3.]Ofhimwho liveseternally,withwhomweshall livewhenweshallbeherenomore.

Ἱερουσαλὴμ ἐπουρανίῳ. (4.) This city of the livingGod is the heavenlyJerusalem.Andtheapostlehereinpreferstheprivilegesofthegospel,notonly above what the people were made partakers of at Sinai in thewilderness,butalsoaboveallthattheyafterwardsenjoyedinJerusalemin the land of Canaan: for in the glory and privileges of that city theHebrews greatly boasted. But the apostle casts that city, in the statewhereinitthenwas,intothesameconditionwithmountSinaiinArabia;thatis,underbondage,asindeedthenitwas,Gal.4:25:andheopposeththereunto that "Jerusalem which is above;" that is, this "heavenlyJerusalem." And it is called "heavenly," [1.] Because, as unto all its

concernsasacity,itisnotofthisworld;[2.]Becausenosmallpartofitsinhabitantsarealreadyactuallyinstatedinheaven;[3.]Asuntoitsstateon earth, it comes down from heaven, Rev. 21:2, 3,—that is, hath itsoriginal from divine authority and institution; [4.] Because the state,portion,andinheritanceofallitsinhabitants,liesinheaven;[5.]Becausethespirituallifeofallthatbelonguntoit,andthegraceswhichtheyacttherein, areheavenly; [6.]Theirπολίτευμα,or "city conversation," is inheaven,Phil.3:20.

Thisisthesecondprivilegeofthegospel-state,whereinalltheremainingpromises of the Old Testament are transferred and made over tobelievers.WhateverisspokenofthecityofGod,orofJerusalem,thatisspiritual, thatcontains in it the love,orgrace,or favourofGod, it isallmadetheirs;faithcanlayaclaimuntoitall.Believersaresocometothiscity,as tobe inhabitants, freedenizens,possessorsof it;untowhomalltherights,privileges,andimmunitiesofitdobelong.Andwhatisspokenof it in the Scripture is a ground of faith unto them, and a spring ofconsolation.Fortheymaywithconfidencemakeapplicationofwhatissospokenunto themselves ineverycondition;and theydosoaccordingly.Andwemayyetalittlefurtherrepresentthegloryofthisprivilege,intheensuingobservations:—

(1.)Acityistheonlyplaceofrest,peace,safety,andhonour,amongmeninthisworld.Untoallthese,inthespiritualsense,wearebroughtbythegospel.Whilstmenareunder the law, theyareatSinai, inawildernesswhere isnoneof these things.Thesoulsof sinnerscan findnoplaceofrestorsafetyunderthe law.Butwehaveall thesethingsbythegospel:RestinChrist,peacewithGod,orderinthecommunionoffaith,safetyindivineprotection,andhonourinourrelationuntoGodinChrist.

(2.)Thegreatestandmostgloriouscitywhichis,oreverwasintheworld,isthecityofthisorthatman,whohathpowerordominioninit.SospakeNebuchadnezzarofhiscity, "Isnot thisgreatBabylon, that Ihavebuiltfor the house of the kingdom by the might of my power, and for thehonourofmymajesty?"Dan. 4:30.Weknowwhatwas the endofhimandhiscity.Thegospel-churchisthecityofthelivingGod;anditistenthousandtimesmoreglorioustobeacitizenthereof,thanofthegreatestcity in theworld.Tobe a citizenof the city ofGod, is to be free, to be

honourable, to be safe, to have a certain habitation, and a blessedinheritance.

(3.)Goddwellsinthechurchofbelievers.ThegreatKinginhabitethhisown city.Herein is the especial residence of his glory andmajesty.Hebuiltit,frameditforhimself,andsaysconcerningit,"HerewillIdwell,andthisshallbemyhabitationforever."Anditisnosmallprivilege,todwell with God in his own city. The name of this city is "Jehovah-shammah,—TheLORDisthere,"Ezek.48:35.

(4.) The privileges of this city of God are heavenly; it is "the heavenlyJerusalem."Hence it is that theworld sees themnot, knows themnot,values themnot.Theyare above them, and their glory is imperceptibleuntothem.

(5.)Allthepowersoftheworld,inconjunctionwiththoseofhell,cannotdispossessbelieversoftheirinterestandhabitationinthisheavenlycity.

(6.) There is a spiritual order and beauty in the communion of thecatholicchurch,suchasbecomesthecityofthelivingGod;andsuchaswherein the order framed by the constitutions of men hath noconcernment.

And inmany other things wemight declare the glory of this privilege.And,—

Obs.II.ItisourdutywelltoconsiderwhatsortofpersonstheyoughttobewhoaremeettobedenizensofthiscityofGod.—Thegreaternumberofthosewhopretendhighlyuntothechurchanditsprivileges,aremostunfitforthissociety.Theyarecitizensoftheworld.

Καὶ μυριάσιν ἀγγέλων. 3. In the next place the apostle affirms, thatbelievers are come to "an innumerable company of angels." For havingdeclaredthattheyarecometothecityofGod,heshowsinthenextplacewho are the inhabitants of that city besides themselves. And these hedistributesintoseveralsorts,asweshallsee,whereofthefirstis"angels."We are come to them as our fellow-citizens,—to "myriads of angels."Μυριάς is "ten thousand;" andwhen it is used in thepluralnumber, it

signifies "an innumerable company," as we here render it. Possibly hehath respect unto the angels that attended the presence of God in thegiving of the law, whereof the psalmist says, "The chariots of God aretwentythousand,eventhousandsofangels:theLordisamongthem,asin Sinai, in the holy place," Ps. 68:17; or the account of them given byDaniel, "Thousand thousands ministered unto him, and ten thousandtimes ten thousand stood before him," chap. 7:10,—that is, "aninnumerablecompany."

This accessuntoangels is spiritual.Theaccessof thepeopleunto theirministryinSinaiwascorporealonly,norhadtheyanycommunionwiththemthereby.Butours isspiritual,whichneedsno localaccessunto it.We come thereby unto them whilst we are on the earth and they inheaven.Wedonotsowithourprayers;whichisthedotingsuperstitionofthechurchofRome,utterlydestructiveofthecommunionhereasserted.For although there be a difference and distance between their personsand ours as to dignity and power, yet as unto this communionwe areequalinitwiththem,asoneofthemdirectlydeclares;sayinguntoJohn,"Worshipmenot:Iamthyfellow-servant,andofthybrethrenthathavethe testimony of Jesus," Rev. 19:10, 22:9. Nothing can be moregroundless,thanthatfellow-servantsshouldworshiponeanother.Butwehaveanaccessunto themall;not to thisor that tutelarangel,butuntothewhole innumerablecompanyof them.And thiswehave, (1.)By therecapitulation of them and us in Christ, Eph. 1:10. They and we arebroughtintoonemysticalbody,whereofChristishead;onefamily,whichis in heaven and earth, called after his name, Eph. 3:14, 15. We arebrought together into one society: thenature ofwhich effect of infinitewisdomIhaveelsewheredeclared.(2.)InthattheyandweareconstantlyengagedinthesameworshipofJesusChrist.Hencetheycallthemselvesour "fellow-servants." This God hath given in command unto them, aswell as unto us. For he saith, "Let all the angels of Godworship him,"Heb.1:6;whichtheydoaccordingly,Rev.5:11,12.(3.)Wehavesoontheaccount of the ministry committed unto them for the service of thechurch,Heb. 1:14. See the expositionof thatplace. (4.) In that the fearand dread of their ministry is now taken from us; which was so greatunder the old testament, that those untowhom they appeared thoughttheymustdieimmediately.Thereisaperfectreconciliationbetweenthe

churchontheearthandtheangelsabove; thedistanceandenmity thatwere between them and us by reason of sin are taken away, Col. 1:20.Thereisaonenessindesignandacommunioninservicebetweenthemand us: as we rejoice in their happiness and glory, so they seek ourscontinually; their ascription of praise and glory toGod ismingledwiththepraisesofthechurch,soastocomposeanentireworship,Rev.5:8–12.

Wherefore by Jesus Christ we have a blessed access unto this"innumerablecompanyofangels."Thosewho,byreasonofourfallfromGod,andthefirstentranceofsin,hadnoregarduntous,buttoexecutethevengeanceofGodagainstus, representedby the cherubimwith theflaming sword, (for "he maketh his angels spirits, and his ministers aflameoffire,")tokeepman,whenhehadsinned,outofEden,andfromthetreeoflife,Gen.3:24;thosewhoseministryGodmadeuseofingivingofthelaw,tofillthepeoplewithdreadandterror;theyarenow,inChrist,becomeonemysticalbodywiththechurch,andourassociatesindesignandservice.Andthismaywellbeesteemedasaneminentprivilegewhichwereceivebythegospel.Andifthisbeso,then,—

Obs.III.Thechurchisthesafestsocietyintheworld.—Akingdomitis,acity,a family,ahouse,whichthepowerofhellandtheworldcanneverprevail against. Nor are these boasting words, in whatever distressedcondition itmay be in this world, but the faithful sayings of God. OurLordJesusChrist,theheadofthissociety,whenhewasenteringintohissufferings,tomanifestthathediditbyhisownwillandchoice,andwasnot necessitated unto it by the power of men, affirms, that on onerequest, his Father would send "more than twelve legions of angels,"Matt.26:53;—moreangelsthanthereweresoldiersinthewholeRomanempire,whereofeveryonecoulddestroyanarmyinanhour,asonedidthatofSennacherib!Andwhenall thesebelonguntothecommunionofthechurch,iftheleastevilbeattemptedagainstit,beyondorbesidethewillofGod, theyareall in readiness toprevent it, and revenge it.TheycontinuallywatchagainstSatanandtheworld,tokeepalltheconcernsofthechurchwithintheboundsandlimitsofthedivinewillandpleasure.Theyhaveachargeoveralltheirfellow-servantsintheblessedfamily,totakecareoftheminalltheirways.Letusnotfeartheruinofthechurch,

whilstthereis"aninnumerablecompanyofangels"belonginguntoit.

Obs.IV.Itisthemosthonourablesocietyintheworld;foralltheangelsin heaven belong unto it.—This poor, despicable, persecuted church,consistingforthemostpartofsuchasarecontemnedintheworld,yetisadmittedintothesocietyofalltheholyangelsinheaven,intheworshipandserviceofChrist.

Obs. V. Andwemay see hence the folly of that "voluntary humility, inworshippingofangels,"whichtheapostlecondemns,andwhichisopenlypractisedinthechurchofRome.Andtheapostleplaceththeriseofthissuperstition in the church on a "voluntary," uncommanded "humility."For thereinmendebase themselvesunto the religiousworshipof thosewhowouldbeonlytheirfellow-servants,incasetheyarerealpartakersofthebenefitsandprivilegesofthegospel.

Obs.VI.Itisthehighestmadnessforanyonetopretendhimselftobetheheadofthechurch,asthepopedoth,unlessheassumealsountohimselfto be the head of all the angels in heaven; for they all belong unto thesamechurchwiththesaintsherebelow.—Andtherefore,wherementionismadeoftheheadshipofChrist,theyareexpresslyplacedinthesamesubjectionuntohim,Eph.1:20–23.

Πανηγύρεικαὶἐκκλησίᾳπρωτοτόκων.4.Anotherinstanceofthegloryofthis state is, that therein believers come to "the general assembly andchurchofthefirst-born,"whicharewritteninheaven.

Both thewordshereused,πανήγυριςandἐκκλησία,areborrowed fromthe customs of those cities whose government was democratical;especially that of Athens, whose speech was the rule of the Greeklanguage.Πανήγυρις,wasthesolemnassemblyofallpersonsofallsortsbelonging unto the city, where they were entertained with spectacles,sacrifices, festival solemnities, and laudatory orations. Λόγοςπανηγυρικός, is "a commendatoryoration."Hence is thewordused forany great general assembly, as we here translate it, with respect untopraise and joy. In these assemblies no business of the state wastransacted.Butἐκκλησίαwasa"meetingofthecitizens,"todetermineofthings and affairswhich hadhad a previous deliberation in the senate.

Henceitisappliedtosignifythatwhichwecall"thechurch;"or להק ,"thecongregation." For that is an assembly for all the spiritual ends of thesociety,orallthatbelonguntoit.

Hereintheremaybeanallusionuntotheassembliesofsuchcities.ButIrather think the apostle hath respect unto the great assembly of all themalesofthechurchoftheoldtestament.Thiswasadivineinstitutiontobeobservedthreetimesa-year,atthesolemnfeastsofthechurch,Exod.34:23; Deut 16:16. And the assembly of them was called "the greatcongregation,"Ps.22:25,35:18,40:9,10;beingthegreatestsolemnities,and the most glorious in the whole church, a matter of triumph untothem all. Or itmay be, regard is had unto the general assembly of thewhole people at Sinai, in receiving of the law. But there is also a greatdifference between those assemblies and this. For unto those civil andpoliticalassemblies,asalsothatofthechurch,itwasnecessarythatthereshould be a local meeting of all that belonged unto them; but theassemblyandchurchhereintendedarespiritual,andsoistheirmeetingorconvention.Thereneverwas,norevershallbe,alocalmeetingofthemall, until the last day.At present, such as is thenature of their society,suchistheirconvention;thatis,spiritual.Butyetallthatbelonguntothegeneral assembly intended, which is the seat of praise and joy, areobliged,byvirtueofespecialinstitution,whilsttheyareinthisworld,toassembleinparticularchurchsocieties,asIhaveelsewheredeclared.Butwe shall understand more of the nature of this assembly and church,whenwehaveconsideredwhotheyareofwhomitdothconsist,—

"Ofthefirst-born,whicharewritteninheaven."Somelateexpositors,asSchlichtingius, Grotius, and his follower, confine this unto the apostlesandevangelists,withsomeothersofthefirstChristianassembly.Andinthe same judgment Aquinas, with some others of the Roman church,wentbeforethem.TheGreekscholiastsapplythewordsuntotheelect,orall true believers: whom wemust follow; for it is evident that not theapostlesonlyarehereintended.For,(1.)Itmaybeinquired,whethertheapostlesthemselves,upontheircallbythegospel,didnotcomeunto"theassembly of the first-born?" If they did, then are not they themselvesalonehere intended. (2.)Had theapostlesalone theirnameswritten inheaven,asthesefirst-bornhad,they,andnonebutthey,aresowrittenin

heaven.Butthisisuntrue,asweshallsee.(3.)Arenotallelectbelieverscapableofthischaracter?For,[1.]DothnotGodcallallIsrael,whowereatypeofthespiritualchurch,his"first-born?"Exod.4:22.[2.]Arenotallbelievers "the first-fruits of the creatures?" James 1:18; which, as untodedicationuntoGod,answereththefirst-bornamongmen.Allredeemedonesare"thefirst-fruitsuntoGod,andtotheLamb,"Rev.14:4.[3.]Aretheynotallofthem"heirsofGod,andcoheirswithChrist?"whichistobethefirst-born,Rom.8:17;"heirsofsalvation,"Heb.1:14.[4.]Aretheynotall"kingsandpriestsuntoGod?"whichcompriseththewholerightofthe first-born.Wherefore there is no reason to confine this expressionuntotheapostles;especiallysincemostofthematthattimewereamong"thespiritsofjustmenmadeperfect."Whereforeitiselectbelieversthatareintended.

But itmay be yet inquired, whether all, or some sort of them only, bedesigned. Some suppose that the saints departed under the oldtestament,beinggathereduntoGodashislotandportion,aresocalled.Butthetruthis,thesemustofnecessitybecomprisedunderthefollowingexpression,of"thespiritsofjustmenmadeperfect."Themostextenditunto all elect believers from the beginning of the world unto the end;whichisthecatholicchurch.Andthepresentchurchhathacommunionandfellowshipwiththemall,onthesameaccountthatithaththemwiththeangels.Butitis,inmyjudgment,moresuitableuntothemindoftheapostle, andhis dealing in particularwith theHebrews, that thewholechurch of elect believers then in the world, consisting of Jews andGentiles, should be designed by him. The collection of the elect amongtheJewsandGentilesintoonebody,onegeneralassembly,onechurch,isthat which he celebrates elsewhere as one of the greatest mysteries ofdivinewisdom,whichwashid inGod from thebeginningof theworld,andnotuntil then revealed.SeeEph.3:5–10. Itwasnowmadeknown,whichwashidfromthoseundertheoldtestament,thattherewastobea"generalassembly,"or"churchofthefirst-born,"takenoutofthewholecreationofmankind,withoutanyrespectordistinctionofnations,Jewsor Gentiles. So is this assembly described, Rev. 5:9, 10, "Thou hastredeemedustoGodbythybloodoutofeverykindred,andtongue,andpeople,andnation;andhastmadeusuntoourGodkingsandpriests;"thatis,one"generalassemblyandchurchofthefirst-born."

Thiswas the great and gloriousmysterywhichwas hid in thewill andwisdom ofGod from the beginning; namely, that hewould collect intoonebody,oneassembly,onechurch,allhiselect,inallnations,JewsandGentiles,unitingthemamongthemselvesbyfaithinChristJesus.

An accession unto this assembly, whose members were thus diffusedthroughouttheworld,isthatwhichheproposethasagreatprivilegeuntothesebelievingHebrews.Thishecallsthe"makingoftwainintoonenewman,"by"reconcilingbothuntoGodinonebody,"Eph.2:15,16.Andashepresseth this on theGentilebelievers, as an inexpressible advantageuntothem,namely,thattheywereadmitteduntotheparticipationofallthoseprivilegeswhichbeforewereencloseduntotheJews,asverses11–19,—inwhichplacethereisafulldescriptionofthisgeneralassemblyandchurchofthefirst-born,—soalsoheacquaintsthesebelievingJewswiththespiritualgloryandadvantagewhichtheyobtainedthereby.

AndtheircominguntothisassemblyisopposeduntotheircominguntomountSinai;forthereintherewasbothπανήγυρις,"ageneralassembly;"and ἐκκλησία, "a church." Itwas a general assembly of all that people,men,women,andchildren;anditwasachurch,asitiscalled,Acts7:38,upontheaccountoftheorderwhichwasinit,inthestationoftheelders,priests,males,servants,andstrangers,whichIhaveelsewheredescribed.Thiswasageneralassemblyandchurch,butofthatpeopleonly,andthatgathered togetherunto thedreadfuland terribledeliveryof the law. 'Inopposition hereunto,' saith the apostle, 'youHebrews, by faith in JesusChrist, are come unto the general assembly and church of all the electthat are called throughout the world; you and they being made "onebody;" yea, so strict is the union between you, "one new man," bothequallyreconcileduntoGodandamongyourselves.'

Obs.VII.Therevelationofthegloriousmysteryofthisgeneralassemblyisoneofthemostexcellentpre-eminenciesofthegospelabovethelaw.—Amystery itwasofdivinewisdom,hid inGod from thebeginning,butnowshiningoutinitsbeautyandglory.Aninterest,therefore,hereiniswell proposedby the apostle as an eminentprivilegeof believers.Untilthe calling of this assembly, neither the first promise nor any of theinstitutionsof theold testament couldbeperfectlyunderstood, asuntowhatthewisdomofGodhadcouchedinthem.

This is that church whereunto all the promises do belong; the church"builtontheRock,againstwhichthegatesofhellshallnotprevail;"thespouse, the body ofChrist, the temple ofGod,—his habitation for ever.This is thechurchwhich"Christ loved,andgavehimself for;"whichhe"washedinhisownblood,"that"hemightsanctifyandcleanseitwiththewashing of water by the word, that he might present it to himself agloriouschurch,nothavingspot,orwrinkle,oranysuchthing;butthatitshouldbeholyandwithoutblemish,"Rev.1:5,Eph.5:25–27.Thisisthechurchoutofwhichnonecanbesaved,andwhereofnoonemembershallbelost.

Πρωτοτόκων.Asuntothewordsthemselves,thereisadoubleallusioninthem: (1.) Unto the rights of the first-born in general; and herein theapostleseemstohaverespectuntowhathehadobservedbeforeofEsau,who, being a profane person, sold his birthright. Those who areinterestedreallyinthegospel-church,allofthemhave,anddoallofthemretain,arightuntothewholeinheritance.BytheiradoptiontheycometohavearightuntoallthatGodhathprovided,thatChristhathpurchased,unto the whole inheritance of grace and glory. Ἐν οὐρανοῖςἀπογεγραμμένων. (2.) Unto the enrolment of the first-born in thewilderness,Num.3:40–42.This is called "theirnamesbeingwritten inheaven,"Luke10:20; in"thebookof life,"Phil.4:3,Rev.3:5,17:8;"thebook of life of the Lamb," chap. 13:8; "the Lamb's book of life," chap,21:27. This book of life is no other but the roll of God's elect, in theeternal,immutabledesignationofthemuntograceandglory.

This, therefore, is "the general assembly of the first-born, written" orenrolled"inheaven,"namely,theelectofGod,called,andbygratuitousadoptioninterestedinalltheprivilegesofthefirst-born;thatis,madeco-heirswithChristandheirsofGod,orofthewholeheavenlyinheritance.But although this is comprehensive of them all in all generations, yetbelievers come in apeculiarmannerunto themofwhom the churchofGoddothconsistinthedaysoftheirprofession.Andfurthertomakeoutthisgloriousprivilege,wemayobserve,—

Obs.VIII.ThatJesusChristaloneisabsolutelythefirst-bornandheirofall.Seetheexpositiononchap.1:2,wherethisishandledatlarge.Heis

the first-born among the elect, the eldest brother in the family ofGod,whereunto are annexed dominion and power over the whole creation;whenceheiscalled"Thefirst-bornofeverycreature,"Col.1:15.

Obs.IX.Undertheoldtestament,thepromisesofChrist,andthathewasto proceed from that people according to the flesh, gave the title ofsonshipunto thechurchof Israel.SoGodcalls them"his son,his first-born,"Exod.4:22;becausetheholyseedwaspreservedinthem.Sothesewordsoftheprophet,Hos.11:1,"WhenIsraelwasachildIlovedhim,andcalledmysonoutofEgypt,"areappliedbytheevangelistuntothepersonof Christ,Matt. 2:15. For although theywere first spoken of thewholechurchofIsrael,yetweretheynotsoupontheirownaccount,butofHisalonewhowastocomeforthofthem.

Obs.X.All therightand titleofbelieversunder theold testamentuntosonship,ortherightofthefirst-born,arisesmerelyfromtheirinterestinhim,andparticipationofhim,whoisabsolutelyso.Allthingsaretheirs,becausetheyareChrist's,1Cor.3:22,23.Withoutthis,whateverareouroutward enjoyments and privileges, whatever place of dignity we mayholdinthevisibleprofessingchurch,wearevagabonds,thathaveneitherlotnorportioninthingsspiritualandeternal.

Obs.XI.It isagloriousprivilegetobebroughtintothisblessedsociety,thisgeneralassemblyofthefirst-born;andassuchitishereproposedbytheapostle.Andweshallfinditso,ifweconsiderwhatcompany,society,or assembly,webelonguntowithout it; for this is no other but that ofdevils,andthewickedseedoftheserpent.

Obs.XII. Ifwe are comeunto this assembly, it is our duty carefully tobehaveourselvesasbecomeththemembersofthissociety.

Obs. XIII. All contests about church-order, state, interest, power, withwhomthechurchis,arevain,empty,fruitless,unprofitable,amongthosewhocannotevidencethattheybelonguntothisgeneralassembly.

Obs. XIV. Eternal election is the rule of the dispensation of effectualgrace,tocallandcollectanassemblyoffirst-bornuntoGod.

Καὶ κριτῇ Θεῷ πάντων. 5. The apostle proceeds, in the next place, tomindusofthesupremeheadofthisholysociety,theauthorandendofit;whichisGodhimself:"AndtoGod,thejudgeofall."Thewords,astheylieinthetext,are,"Tothejudge,theGodofall;"butnonedoubtbutthat,as unto the sense of them, the name "God" is the subject, and that of"judge"thepredicateintheproposition,asweread,"ToGod,thejudgeofall." It isnot improbable,but that, in theenumerationof thesegloriousprivileges, the apostle makes mention of the relation of God unto thissociety and communion, to beget in believers a due reverence of whattheyarecalleduntotherein;andsoheshutsuphisimprovementofthiswholediscourse,asweshallsee.verses28,29.

There are two things in the words: (1.) That believers have a peculiaraccessuntoGod;(2.)Thattheyhaveituntohimas"thejudgeofall,"inapeculiarmanner.

(1.) This access unto God by Jesus Christ is often mentioned in theScripture as an eminent privilege. Without him they are afar off fromGod, placed at an infinite distance fromhim, by their own sin and thecurseofthelaw;figuredbythepeople'sremovalandstandingafaroffatthegivingofthelaw,Exod.20:18,19.Neitherwasthereanywaytomakean approach unto him; signified by the severe interdict against thetouchingofthemount,ortakingonestepoveritsboundstogaze,whenthe tokens of his presence were upon it, in the legislation. But allbelievers have an access untoGod by Christ. And hereof there are twoparts: [1.] They have an access unto his grace and favour by theirjustification,Rom.5:1,2.[2.]Anaccessuntohim,andthethroneofhisgrace,withlibertyandboldnessintheirdivineworship.Thisnonehavebut believers; and they have it no otherwise but by Jesus Christ, Eph.2:18;Heb.4:15,16,10:19–22.Seetheexpositionontheplaces.

(2.) They have an access unto God as "the judge of all." Thismay notseemaprivilege;foritisthelotofallmentoappearbeforehisjudgment-seat. But it is one thing to be brought before a judge to be tried andsentencedasacriminal;another,tohaveafavourableaccessuntohimasouroccasionsdorequire.Such is theaccesshere intended.ConsideringGodasthesupremegovernorandjudgeofall,mendesirenot,theydarenotmakeuseof,theycannotobtain,anadmissionintohispresence:but

wehavethisfavourthroughChrist.

Thistherefore,ingeneral,istheprivilegeintended,namely,thatwehavelibertyand freedom todrawnighuntoGod, evenashe is "the judgeofall;" which no others have, nor can pretend unto. But unto this accesstherearepreviouslyrequired thepardonofoursins, the justificationofourpersons,andthesanctificationofournatures;withoutwhichnomancan behold God as a judge, but unto his confusion. Behold, then, howgreatistheprivilegeofthatstatewhichwearecalleduntobythegospel,namely, which gives us such a sense and assurance of our pardon,adoption, justification,andsanctification,as thatwemaywithboldnesscomeuntotheJudgeofallonhisthrone!

On this supposition, there is a double consideration ofGod as a judge,whichmakesitoureminentprivilegetohaveanaccessuntohimassuch:[1.]Thatitishewhowilljudgethecauseofthechurchagainsttheworld,inthatgreatcontestthatisbetweenthem.Howeverheretheymaybecastin their cause, by such as pretend a right to judge them, they haveadmissionuntohisthrone,whowillexecutejudgmentintheirbehalf.SeeMic. 7:9, 10. And it is a glorious prospectwhich they take ofGod as ajudge,intheexecutionofhisrighteousjudgmentsontheirenemies,Rev.15:3,4,16:5–7.[2.]Thatitishewhowill,asarighteousjudge,givethemtheirrewardatthelastday:2Tim.4:8,"Thereislaidupformeacrownof righteousness, which the Lord, the righteous judge, shall giveme atthat day:" which are blessed privileges. And we may observe, for thefurther clearing of the mind of the Holy Ghost, as unto our ownconcernment,—

Obs. XV. In Jesus Christ believers are delivered from all discouragingdreadandterror,intheconsiderationofGodasajudge;such,Imean,asbefellthepeopleatSinaiinthegivingofthelaw.Theynowbeholdallhisglory in the face of JesusChrist;whichmakes it amiable anddesirableuntothem.SeeourdiscourseofthegloryofChrist,andofGodinhim.

Obs.XVI.Suchisthepre-eminenceofthegospel-stateabovethatofthelaw, that whereas they of old were severely forbidden to make anyapproachuntotheoutwardsignsofthepresenceofGod,wehavenowanaccesswithboldnessuntohisthrone.

Obs.XVII.Asthegreatestmiseryofunbelievers,istobebroughtintothepresenceofthisJudge,soit isoneofthegreatestprivilegesofbelieversthattheymaycomeuntohim.—Henceisthatcryofhypocriticalsinners,Isa.33:14.

Obs.XVIII.BelievershaveanaccesstoGod,asthejudgeofall,withalltheir causes and complaints.—As such he will hear them, plead theircause, and judge for them.However theymaybehereoppressed, in orout of the courts ofmen, the Judge of allwill at all times receive theirappeals,anddothemright.Thislibertynomancandeprivethemof;itispurchasedforthembyChrist,andmakestheiroppressionsunsafetothegreatestofthesonsofmen.Wherefore,—

Obs. XIX. However dangerous and dreadful the outward state of thechurch may be at any time in the world, it may secure itself of finalsuccess; because thereinGod is judge alone,untowhom theyhave freeaccess.

Obs.XX.Theprospectofaneternal reward fromGod,as the righteousjudge,isthegreatestsupportmentoffaithinallpresentdistresses.

Inallthesethingsweareinstructed.

Καὶ πνεύμασι δικαίων τετελειωμένων. 6. It followeth in the next place,thatwearecometo"thespiritsofjustmenmadeperfect."TheyseemtobeplacedinthisorderbecauseoftheirimmediatepresencewithGod,thejudgeofall.Andthereisincludedinthisexpression,—

(1.) That there are spirits of men in a separate state and condition,capableofcommunionwithGodandthechurch.Thatbythese"spirits,"the souls of men departed,—that essential part of our nature which issubsistent in a state of separation from the body,—are intended, nonequestioneth. It is granted by the Socinians, who yet deny unto them astateofglory,oranyintelligentactings,untiltheresurrection.Butwearesaidhereto"comeuntothem,"inthoseactingsofourmindswhereinthisevangelicalcommuniondothconsist;andthisrequiresthattherebethelikeactingsinthem,withoutwhichtherecanbenosuchcommunion.

(2.)Thatthespiritsofjustmendepartedareallofthem"madeperfect."Allthatdepartoutofthisworldhavebeeninitjustorunjust,justifiedornot. But the spirits of all them who being here just, or justified, anddepartedoutoftheworld,aremadeperfect.Andasuntosuch,we"comeunto them."Estius,oneof themostmodestand judiciousexpositorsoftheRomanchurch,concludeshencethatthereisapurgatory,whereinarethesoulsofsomenotyetmadeperfect.But,asweobservedbefore,thisstate of purgatory is here plainly cast out of the communion of thecatholic church. It hath none with it; although it might so have, werethereanysuchstate.ForEstiushimselfsays,thatourcominguntothesespirits of just men made perfect is by love; whence, by the right ofcommunion,wemaydesire thehelpof theirprayers.Sodo they lessenthematter,whentheycometospeakoftheiridolatry,intheirdirectandimmediatesupplicationsuntothem.Butwhymaywenotthuscomeuntothe souls in purgatory,were there any such place or souls? Forwe areobligedtolovethem,asthosewhoareofthesamemysticalbodywithus:andourprayerforthem,whichisthoughtnecessary,isasgreatanactofcommunion as the supposed prayer of them in heaven for us. Such astate,therefore,ishereexcommunicatedbytheapostle,orcastoutofthecommunion of the catholic church. And the expression of the apostlebeing indefinite, makes no distinction between the spirits of just mendeparted, as if some of themweremade perfect, and some not, but isdescriptiveofthemall;theyareallmadeperfect.

(3.)The"justmen"intended,wereallthosewhosefaithandthefruitsofit hehaddeclared, chap. 11,with all othersof the same sortwith themfrom the foundation of the world. And in following of their example,whilst they were on the earth, we are admitted into communion withthemnowtheyareinheaven.Butasalltheseareincluded,soIdoubtnotbut especial respect is had unto the times now past of the days of thegospel, and those who have departed in them; for as they were mosteminentinthisworld,mostoftheapostlesthemselvesbeingnowatrestinglory,soanaccessuntothemisveryexpressiveoftheprivilegeofthebelievingHebrewswhowereyetalive.

(4.) These spirits of just men are said to be "made perfect," to beconsummated.Andhereinthreethingsareincluded:[1.]Theendofthe

racewherein they had been engaged,—the race of faith and obedience,withall thedifficulties,duties,andtemptationsbelongingthereunto.Sotheapostlebeganthatdiscoursewhichhenowdrawstothecloseof,bycomparing our Christian obedience and perseverance therein untorunninginarace,verses1,2.Nowtheywhohave"finishedtheircourse,"whohave"sorunas toobtain,"aresaid tobe"consummated,"or tositdownquietly in theenjoymentof the reward. [2.]Aperfectdeliverancefromall thesin,sorrow, trouble, labour,andtemptations,which in thislife theywere exposedunto. [3.]Enjoyment of the reward; for it is notconsistent with the righteousness of God to defer it, after their wholecourseofobedienceisaccomplished.Thisconsummationtheyhaveinthepresence of God, in perfection, according to their capacity, before theresurrection;therebeingnothingwantinguntothembutthereceptionoftheirbodies inastateofglory.Thoughtheyare"madeperfect,"yetaretheynomorebut"spirits."

Andwehavehere a clearprospect into thispart of the invisibleworld;namely,thestateofthesoulsofjustmendeparted.Foritisdeclared,(1.)Thattheydosubsist,actingtheirintelligentpowersandfaculties.Forwecannot inanysense"come"tothemthatarenot,orareas inasleepofdeath,without the exercise of their essential powers and faculties. Yea,they live in the exercise of them, inconceivably above what they werecapacitatedforwhilsttheywereinthebody.Andtheirbodiesatthelastday must be glorified, to make them meet instruments to exert thepowersthatareinthem.(2.)TheyareinthepresenceofGod.Theretheyareplacedbytheapostle.For,inouraccess"untoGodthejudgeofall,"we "come to the spirits of justmenmade perfect,"whomust be in hispresence.Andtheyaresoinhispresence,astobeinconjunctionwiththeholyangelsinthetemple-worshipofheaven.(3.)Theybearapartinthecommunion of the church catholic.Not as the object of theworship ofmen, nor of their invocation, or asmediators of intercession for them:such suppositions and practices are injurious to them, as well asblasphemoustowardsChrist.ButtheyliveinthesameloveofGodwhichanimates the whole catholic church below. They join with it in theascription of the same praises to God and the Lamb; and have aconcernmentinthechurchmilitant,asbelonginguntothatmysticalbodyofChrist,whereinthemselvesaresharers.(4.)Theyare"consummated,"

or"madeperfect;"freedfromallsins, fears,dangers,temptations,clogsoftheflesh,andobnoxiousnessuntodeath.Theirfaithisheightenedintovision,andalltheirgraceselevatedintoglory.And,—

Obs. XXI. A prospect by faith into the state of the souls of believersdeparted,isbothacomfortagainstthefearofdeath,andasupportmentunderallthetroublesanddistressesofthispresentlife.

Καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ. 7 The apostle proceeds unto theimmediatespringandcentreofallthiscatholiccommunion;andthatis,"Jesusthemediatorofthenewcovenant."Hecallshimherebythenameof"Jesus;"whichissignificantofhissavingthechurch;whichhedothashe is "mediator of the new covenant."What is this "new covenant" or"testament," and how and in what sense Jesus is the "mediator" of it,havebeensofullydeclaredintheexpositionofchap.9:15–17,etc.,asalsoinotherplaces, that I seeno reasonhereagain to takeup that subject;nordoknowofanyadditionneedfulthereunto.Thither,therefore,Ireferthereader.

HeisherementionedinoppositionuntoMoses,who,asuntothegeneralnatureandnotionoftheword,wasamediator,ormiddleagent,betweenGodandthepeople.ButasuntotheespecialnatureofthemediationofJesus,hehadnointerestinit.HewasnotthesuretyofthecovenantuntoGodonthepartofthepeople:hedidnotconfirmthecovenantbyhisowndeath.HedidnotofferhimselfinsacrificeuntoGod,asJesusdid.Butasan internuncius, amiddle person, to declare themind ofGodunto thepeople,hewasamediatorappointedbyGod,andchosenby thepeoplethemselves, Exod. 20.Unto him, as such amediator, the people came."Theywere all baptized intoMoses in the cloud and in the sea," 1Cor.10:2. In opposition hereunto, believers come to "Jesus themediator ofthenewcovenant."

And their coming unto him as such includes an interest in that newcovenant,andallthebenefitsofit.Whatever,therefore,thereisofmercy,grace,orglory,preparedinthenewcovenant,andthepromisesofit,wearemadepartakersofitallbyouraccessuntoChrist,themediatorofit.AndwhereasbeforehehadevidencedfromtheScripturehowmuchmoreexcellentthiscovenantisthantheoldone,orthatmadewiththepeople

at Sinai, there is force in it to persuade themunto steadfastness in theprofessionofthegospel;whichisaimedatinallthesearguings.

Obs.XXII.Thisistheblessednessandsafetyofthecatholicchurch,thatitistakenintosuchacovenant,andhathaninterestinsuchamediatorofit,asareabletosaveituntotheutmost.

Obs. XXIII. The true notion of faith for life and salvation, is a cominguntoJesusasthemediatorofthenewtestament.—Forherebywehaveanegress and deliverance from the covenant of works, and the cursewherewithitisaccompanied.

Obs. XXIV. It is the wisdom of faith to make use of this mediatorcontinually, in all wherein we have to do with God.—To be negligentherein,istoreflectonthewisdomandgraceofGodinappointinghimtobe the mediator of the covenant; and on his love and power for thedischargeofthatoffice.

Obs. XXV. But that whichwe are principally taught herein is, that theglory, the safety, the pre-eminence, of the state of believers under thegospel, consists in this, that theycometherein toJesus themediatorofthenewcovenant.—Thisisthecentreofallspiritualprivileges,theriseofallspiritual joys,andthe fullsatisfactionof thesoulsofall thatbelieve.He who cannot find rest, refreshment, and satisfaction herein, is astrangeruntothegospel.

Καὶ αἵματι ῥαντισμοῦ. 8. Again, the most signal instance wherein theLordJesusexercisedandexecutedhisofficeofmediationon theearth,was the shedding of his blood for the confirmation of that covenantwhereof he was themediator. This blood, therefore, we are said in anespecialmannertocomeunto.Andhegivesitadoubledescription:(1.)Fromwhatitis;itis"thebloodofsprinkling."(2.)Fromwhatitdoth;it"speakethbetter things than thebloodofAbel."TheVulgar reads, "theaspersion"or"sprinklingofblood,"withoutcause,andbyamistake.

(1.)ThereisnodoubtbutthatthebloodofChristiscalled"thebloodofsprinkling," in allusion unto the various sprinklings of blood by divineinstitutionundertheoldtestament.Fortherewasnobloodofferedatany

time,butpartofitwassprinkled.Buttherewerethreesignalinstancesofit:[1.]Thebloodofthepaschallamb;atypeofourredemptionbyChrist,Exod.12:21.[2.]ThebloodofthesacrificeswherewiththecovenantwasconfirmedatHoreb,Exod.24:6–8.[3.]Thesprinklingofthebloodofthegreatanniversarysacrificeofexpiationoratonementbythehighpriest,in themost holy place, Lev. 16:14. All thesewere eminent types of theredemption,justification,andsanctificationofthechurch,bythebloodofChrist, as hath been before declared. But besides these, there was aninstitutionof the sprinklingof theblood in all ordinaryburnt-offeringsandsacrificesforsin.AndInowaydoubt,butthatinthisappellationofthe blood of Christ respect is had unto them all, so far as they weretypical, by justifying and cleansing; what they all signified wasefficaciously wrought thereby. But whereas it is immediately annexeduntothementionofhimasmediatorofthenewcovenant, itdothinanespecial manner respect the sprinkling of the blood of the sacrificeswherewith the covenant atHorebwas confirmed. As that old covenantwasratifiedandconfirmedbythemediatorofitwiththesprinklingofthebloodofoxenthatweresacrificed;sothenewcovenantwasconfirmedbythe offering and sprinkling of the blood of the mediator of the newcovenanthimself,offeredinsacrificetoGod,astheapostleexpoundsthispassage,chap.9.

Wherefore the blood of Christ is called "the blood of sprinkling," withrespectuntotheapplicationofituntobelievers,asuntoalltheendsandeffectsforwhichitwasofferedinsacrificeuntoGod.AndtobesprinkledwiththebloodofChrist,is,notbytheimitationofhissufferingstobeleduntoeternal life,whichistheglossofGrotiusonthewords;normerelythe belief of his death for the confirmation of the covenant, asSchlichtingius; (which are wide, if not wild interpretations of thesewords;withouttheleastrespectuntothesignificationofthem,ortothenatureanduseoflegalsacrifices,whencetheyaretaken;ortotheefficacyof the sacrifice of Christ, which is expressed in them;) but it is theexpiating,purging,cleansingefficacyofhisblood,asapplieduntous,thatisincludedherein.Seechap.1:3,9:14,withtheexposition.

ΚρείττοναλαλοῦντιπαρὰτὸνἌβελ.(2.)HedescribesthebloodofChristbywhatitdoth:"ItspeakethbetterthingsthanthatofAbel."Somecopies

readπαρὰτόν,whichmustreferuntothepersonofAbelinthefirstplace,"thanAbelspeaks."Some,παρὰτό,whicharefollowedbyalltheancientscholiasts;andthenitmustrefertoαἷμα,"blood,""thebloodofAbel."

[1.]Thebloodofsprinkling"speaketh."Ithathavoice;itpleads.AndthismustbeeitherwithGodorman.Butwhereasitisthebloodofasacrifice,whoseobjectwasGod,itspeakstoGod.

[2.] It speaks good things absolutely; comparatively better things thanAbel's.To"speak"here,istocallfor,cryfor,pleadfor.ThisbloodspeakstoGod,byvirtueoftheeverlastingcompactbetweentheFatherandtheSon,inhisundertakingtheworkofmediation,forthecommunicationofall thegoodthingsofthecovenant, inmercy,grace,andglory,untothechurch. It did so when it was shed; and it continues so to do in thatpresentation of it in heaven, and of his obedience therein, wherein hisintercessiondothconsist.

[3.]Comparatively, it is said to speak "better things than that ofAbel."For it is granted here that Abel is the genitive case, to be regulated byαἷμα,or"blood."ButtherewasadoublebloodofAbel:1st.Thebloodofthesacrifice thatheoffered: forheofferedof"the firstlingsofhis flock,andof the fat thereof,"Gen.4:4;whichwas anofferingbyblood.2dly.Therewashisownblood,whichwasshedbyCain.Alltheancientstake"thebloodofAbel" inthis lattersense.Someof latehavecontendedforthe former, or thebloodof the sacrificewhichheoffered.ThebloodofChrist,theysay,wasbetter,andspakebetterthingsthandidAbelinhisbloody sacrifice. But (be it spoken without reflection on them) thisconjecture is very groundless, and remote from the scope of the place.For,1st.ThereisnocomparisonintendedbetweenthesacrificeofChristandthosebefore the law;whichbelongednotatall to thedesignof theapostle.For itwasonlyMosaical institutions thathe considered, in thepreferencewhichhegives to thesacrificeofChristandthegospel,as isevidentfromthewholeepistle.NordidtheHebrewsadheretoanyother.Yet thepretencehereof ispleaded inthe justificationof thisconjecture.2dly. The apostle hath a respect unto some Scripture record of a thingwell known to theseHebrews;but there isnot anyoneword thereinofany speaking of Abel by the blood of his sacrifice. 3dly. It is expresslyrecorded, that Abel's own blood, after it was shed, did speak, cry, and

pleadforvengeance,orthepunishmentofthemurderer.SospeaksGodhimself: "The voice of thy brother's blood crieth unto me from theground," Gen. 4:10. And the only speaking of Abel is assigned by ourapostletobeafterhisdeath,Heb.11:4,—thatis,byhisblood;whereuntoexpress regard is had in this place. 4thly. The blood of the sacrifice ofAbel did speak the very same thingswhich the blood of Christ speaks,thoughinawaydark,typical,andobscure.IthadnothinginitselfofthesameefficacywiththebloodofChrist,butitspakeofthesamethings.Forbeingasacrificebyblood,tomakeatonementinatypicalrepresentationofthesacrificeofChrist,itspakeandpleaded,inthefaithoftheofferer,formercyandpardon.Buttheoppositionherebetweenthethingsspokenforbythebloodofsprinkling,andthosespokenforbythebloodofAbel,doth manifest that they were of diverse kinds, yea, contrary to oneanother. 5thly. The ground of the comparison used by the apostle isplainly this: That whereas, as unto men, the blood of Christ was shedunjustly,andhewasmurderedbytheirwickedhands,evenasAbelwasbythehandsofCain,—theconsiderationwhereofmighthavecastmanyoftheJewswhowereconsentingthereuntointoCain'sdesperation,—heshowsthatthebloodofChristnevercried,asAbel'sdid,forvengeanceonthem by whom it was shed, but pleaded their pardon as sinners, andobtaineditformanyofthem:sospeakingthingsquiteofanothernaturethandidthatofAbel.This,therefore,istheplain,obvious,andonlytruesenseoftheplace.

Wemaynowtakealittleviewofthewholecontext,andthemindofGodtherein.Itisasummarydeclarationofthetwostatesofthelawandthegospel,withtheirdifference,andthe incomparablepre-eminenceof theone above the other. And three things, among others in general, arerepresenteduntoustherein.

First,Themiserable,wofulconditionofpoorconvincedsinnersunderthelaw,andobnoxiousuntothecursethereof.For,1.Theyareforcedintheirownconsciences tosubscribeunto theholinessandequityof the law,—that "the commandment is holy, and just, and good;" so thatwhateverevil ensues thereonunto them, it is all from themselves, theyare alonethecauseofit.Thisgivesstrengthandsharpness,andsometimesfury,totheirreflectionsonthemselves.2.Theyareterrifiedwiththeevidencesof

divine severity against sin and sinners;which, as it was evidenced andproclaimed in the first giving of the law, so it still accompanies theadministrationof it.3.Theyhavehereona full conviction that theyarenotable toabide itscommands,nor toavoid its threatenings.Theycanneitherobeynorflee.4.Hereonintheirmindstheyputinadeclinatory,as to its present execution; they would have God speak no more untothemabout thismatter. 5.Upon thewhole, theymust perish eternally,theyknowtheymust,unlesstherebesomeotherwayofdeliverancethanwhat the law knoweth of.What is the distress of this state, they knowalonewho have been cast into it.Others,who nowdespise it,will alsounderstanditwhenthetimeofreliefshallbepast.

Secondly, The blessed state of believers is also represented unto usherein,andthatnotonlyintheirdeliverancefromthelaw,butalsointhegloriousprivilegeswhichtheyobtainbythegospel.Butthesehavingbeenparticularlyspokenunto,Ishallnotmentionthemagain.

Thirdly,Arepresentationoftheglory,beauty,andorder,oftheinvisibleworld, of the new creation, of the spiritual catholic church. There wasoriginallyanexcellentglory,beauty,andorder,inthevisibleworld,intheheavens and the earth,with thehost of them.There is apretenceuntothese things amongst men, in their empire, dominion, power, andenjoyments.Butwhataretheoneorothertothebeautyandgloryofthisnewworld,whichisvisibleonlytotheeyesoffaith!Heisblindwhoseesnotthedifferencebetweenthesethings.Thisisthestateandorderofthisheavenlykingdom,—everythingthatbelongsuntoitisinitsproperplaceand station: God at the head, as the framer, erector, and sovereigndisposerof it; Jesus, as theonlymeansof all communicationsbetweenGod and the residue of the church; innumerable myriads of angelsministeringuntoGodandmeninthissociety; thespiritsof justmenatrest, and in the enjoyment of the reward of their obedience; all thefaithful on the earth in a Sion-state of liberty in their worship, andrighteousnessintheirpersons.ThisisthecityofthelivingGod,whereinhe dwelleth, the heavenly Jerusalem.Unto this society can no creatureapproach,orbeadmittedintoit,whoisnotbyfaithuniteduntoChrist,whatever pretences theymay have to an interest in the visible church,framedastoitsstateandorderbythemselvesuntotheirownadvantage:

withoutthatqualification,theyarestrangersandforeignersuntothistruechurch-state, wherein God is delighted and glorified. A view hereof issufficient todiscover the vainpretencesuntobeauty and glory that areamongstmen.Whatareall thekingdomsof theworld,andthegloryofthem, but mortality, wasting itself in vanity and confusion, ending inendlessmisery.Hereinistrue,eternal,never-fadingglory,etc.

Προσεληλύθατε.SECONDLY,Ourlastinquiryonthesewordsis,Howwe"come"untoallthesethings?asitisinthebeginningaffirmedthatwedo,thatallbelieversaresocome;socomeastobeadmittedinto,tobemademembersofthisheavenlysociety,andtobearapartinthecommunionofit.Ianswer,—

1. The original of this communion, the framer of this society, is Godhimself, even the Father, in a peculiar manner. Therefore doth ouradmission into it arise fromanddependuponsomepeculiaractofhis.Andthisiselection.Thatishisbookwhereinheenrolsthenamesofallangelsandmenthatshallbeofthissociety,Eph.1:3,4.

2.TheonlymeansofanactualadmissionintothissocietyisJesusChrist,inhispersonandmediation.Foralthoughangelsarenotredeemedandjustifiedbyhim,asweare,yet their station in this society is fromhim,Eph. 1:10.We cannot have an immediate access untoGod himself; thepowerofitisnotcommittedtoangelsormen.Theridiculouskeysofthepope will open and shut purgatory only, which is excluded out of theterritoryofthisheavenlykingdom.Wherefore,—

3.Themeansonourpartwherebywecometo thisstateandsociety, isfaith in Christ alone. Hereby we come to him; and coming to him hemakesusfreecitizensoftheheavenlyJerusalem.

Ifthisonlytruenotionofthecatholicchurchwerereceived,asitoughttobe, it would cast contempt on all those contests about the church, orchurches,whichatthisdaysoperplextheworld.Hewhoisfirstinstated,by faith on the person andmediation of the Lord Jesus Christ, in thisheavenlysociety,willbeguidedbythelightandprivilegesofitintosuchways of divine worship in churches here below as shall cause him toimprove and grow in his interest in that above. And he who is not

admittedintothissociety, lethimbeinthebosom,orattheheadofallthechurchesintheworld,itwillbeofnoadvantageuntohim.

Ver.25–27.—Βλέπετε,μὴπαραιτήσησθετὸνλαλοῦντα·εἰγὰρἐκεῖνοιοὐκἔφυγον, τὸν ἐπὶ τῆς γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλονἡμεῖςοἱτὸνἀπʼοὐρανῶνἀποστρεφόμενοι;Οὗἡφωνήτὴνγῆνἐσάλευσετότε· νῦν δὲ ἐπήγγελται λέγων,Ἔτιἅπαξ, ἐγὼ σείω οὐ μὸνον τὴν γῆν,ἀλλὰ καὶ τὸν οὐρανόν. Τὸ δὲ,Ἔτι ἅπαξ, δηλοῖ τῶν σαλευομένων τὴνμετάθεσιν,ὡςπεποιημένων,ἵναμείνῃτὰσαλευόμενα.

Βλέπετε, "videte," Vulg., Bez. So we, "see" Syr., ורהדזא , "take heed:" inwhichsensethisverbisalwaysusedintheimperativemood,"looktoit,""takeheed,""beware:"andsoitwerebetterheretranslated;though"see"beofthesamesenseincommonuse.

Μὴ παραιτήσησθε. Vulg., "ne recusetis," "that ye refuse not." Bez., "neaversemini," "that ye turn not away from." Syr., ןולאתשת אפלד , "that yedespisenot:"whichsenseisexpressedbyἀθετέω,chap.10:28,"HethatdespisedMoses' law,"which ishere included; forunavoidablepenaltieswerepeculiarlyprovidedfordespisersonly.

Χρηματίζοντα.Vulg.,"loquentem,""thatspeaketh."SotheSyr., ןיכמע ללטד ,"who speaketh with you." Bez., "divinitùs loquentem," or "oraculaloquentem;" "who spake divine oracles;" spake divinely, or with divineauthority,whichthewordrequires.

Τὸνἀπʼ οὐρανῶν.There isaverbwanting.TheVulg., theSyr., andwe,supply "speaketh," "him that speaketh from heaven:" as I judge, notproperly;ὄντα,istobesupplied,notλαλοῦντα;"hewhoisfromheaven.""TheLordfromheaven,"1Cor.15:47."Hethatcamedownfromheaven,theSonofmanwhichisinheaven,"John3:13.

Ἐσάλευσε. Vulg., "movit," "moved." Syr., עיזא , "commovit." Bez.,"concussit."Sowe,"whosevoicethenshooktheearth."

Ἐπήγγελται. Vulg., "repromittit;" "pollicetur," "denuntiavit;""promiseth," or rather, "he hath promised," declared, pronounced. Thewordisusedinthemiddlesense,thoughitbepassive.

Ἔτιἅπαξ.Syr., ןבז אדח ,"onetime;""yetonce."

Σείω, or as some copies read, σείσω, whence it is rendered "movebo,""concutiam;" thesubject-matterbeing future, theexpressionsareof thesameimportance.

Ver.25–27.—See[takeheed]thatyerefusenot[turnnotawayfrom]himthat speaketh. For if they escaped not who refused him who spake[divinelywarning]onearth,howmuchmore[shallnot]we[doso,]ifweturnaway fromhimwho [is] fromheaven:whosevoice then shook theearth:butnowhehathpromised,saying,YetoncemoreIshakenottheearthonly, but alsoheaven?And this [word,]Yet oncemore, signifieththe removingof the things that are shaken, asof things that aremade,thatthosethingsthatcannotbeshakenmayremain.

Having given a summary account of the two states of the law and thegospel,withthe incomparableexcellencyof the latterabovethe former,the apostle draws from thence a charge and exhortation unto theseHebrews, as unto perseverance in faith and obedience; as also to thediligent avoidance of all that profaneness, or other sinfulmiscarriages,whichare inconsistent therewithal.Andhedothnotherein intendonlythoseamongst themwhohadalreadyactuallyprofessed thegospel;butall those unto whom it had been preached and who as yet had notreceivedit,soastomakeprofessionofit.ForChristisaswellrefusedbythemuntowhomheispreached,whonevercomplywiththewordatall,asbythosewhoafteraprofessionofitdoagainfallaway.Yea,thatfirstsortofpersons,—namely,thosewhocontinueintheirunbeliefonthefirsttenderofChristinthepreachingoftheword,—aretheproperobjectsofevangelical threatenings,which arehereproposed andpressed.But yetarenottheyaloneintended;seeinginthecloseofthe25thverseheputshimself among the number and in the condition of them to whom hespake,—"Howshallweescape?"whichcanbeintendedonlyofthemwhohad alreadymade a profession of the gospel. In brief, he intendeth allsorts, in their several states and capacities, unto whom the gospel hadbeenpreached.

The words have many difficulties in them, which must be diligentlyinquiredinto,astheyoccurinthecontext.Therearefourthingsinthem

in general: 1. The prescription of a duty, by way of inference from thepreceding discourse, verse 25. 2. An enforcement of the duty andinference, from the considerationof thepersonwithwhom theyhad todo,verse25.3.Anillustrationofthatenforcement,frominstancesofthepowerandgreatnessofthatperson,inwhathehaddone,andwouldyetdo, verse 26. 4. An inference and collection from thence, with respectuntothelawandthegospel,withwhatbelongeduntothem,verse27.

First,Wehave an injunction of a necessaryduty, proposed in away ofcaution or prohibition of the contrary evil: "See that ye refuse not himthatspeaketh."

Βλέπετε. 1. The caution is given in the word βλέπετε. It is originally awordofsense,"toseewithoureyes:"andsoit isconstantlyusedintheNew Testament, unless it be in the imperative mood, and therein italwayssignifies,"tobeware,totakeheed,"tobeverycarefulaboutwhatisgivenincharge,Matt.24:4;Mark13:5,33;1Cor.8:9,16:10;Gal.5:15;Eph. 5:15; Phil. 3:2; Col. 2:8. And both theweight of the duty and thedangerof itsneglectare included in it.And theapostlegives them thiscaution toshakeofall slothandnegligence, fromthegreatnessof theirconcernmentinwhatwasenjoinedthem.

Μὴπαραιτήσησθε.2.Themattergiveninchargeis,"nottorefuseorturnaway from, or despise him that speaketh." Of the word and itssignificationwehavespokenbefore,onverse19.But inthisprohibitionofanevil, it is the injunctionofaduty that is intended;and that is thehearing of him that speaketh; and that such a hearing as the Scriptureintends universally, where it speaks of our duty to God; namely, so tohear as to believe, and yield obedience to what is heard. This is theconstantuseof that expression in theScripture;wherefore the caution,not to refuse, is a charge so to hear him that speaks as to believe andobey.Whateverislessthanthis,isarefusal,adespisingofhim.Itisnotenough to give him the hearing, as we say, unless also we obey him.Hence the word is preached unto many; but it doth not profit them,becauseitisnotmixedwithfaith.

Τὸν λαλοῦντα. 3. We must thus not refuse τὸν λαλοῦντα, "him thatspeaketh."Thatis,saysome,forτὸνλαλήσαντα,"himthathathspoken;"

forthespeakingofChristhimselfwasnowpast.ButChristyetcontinuedtospeakinanextraordinarymannerbysomeoftheapostles,andbyhisSpirit, in the signs,wonders, andmightyworkswhichyet accompaniedthedispensationofthegospel.

There is a general rule in the words, namely, that we are diligently toattendunto, andnot to refuse any that speakuntous in thenameandauthority of Christ. And so it may be applied unto all the faithfulpreachersofthegospel,howevertheymaybedespisedinthisworld.ButitisherethepersonofChristhimselfthatisimmediatelyintended.

AndthiscommandhathrespectuntothedoublesolemnchargegivenofGoduntothechurch;thefirstontheclosingofthelaw,andtheotherasthebeginningandfoundationofthegospel.Thefirst,giventopreparethechurchfortheirdutyinitsproperseason,isrecorded,Deut.18:18,19,"IwillraisethemupaProphetfromamongtheirbrethren, likeuntothee,andwillputmywordsinhismouth;andheshallspeakuntothemallthatIshallcommandhim.Anditshallcometopass,thatwhosoeverwillnothearkenuntomywords,whichheshallspeakinmyname,Iwillrequireitof him;"—which words are applied to the Lord Christ, Acts 3:22, 7:37.Thistheapostlenowmindsthemof: 'Takeheedthatyehearhim;for ifnot,Godwillrequireitofyouinyourutterdestruction.'Theotherchargetothispurposewasgivenimmediatelyfromheaven,asthefoundationofthegospel,Matt.17:5,"Beholdavoiceoutofthecloud,whichsaid,ThisismybelovedSon,inwhomIamwellpleased;hearyehim;"—whichvoicetheapostlePetertellsuscame"fromtheexcellentglory"ofthepersonoftheFather,"2Pet.1:17,18.

This is the foundationofall gospel faithandobedience,and the formalreasonofthecondemnationofallunbelievers:Godhathgivencommanduntoallmentohear, that is,believeandobey,hisSonJesusChrist.Byvirtue thereofhehathgivencommanduntoothers topreach thegospeluntoall individuals.Theywhobelieve them,believe inChrist;and theywho believe in Christ, through him believe in God, 1 Pet. 1:21: so thattheirfaithisultimatelyresolvedintotheauthorityofGodhimself.Andsothey who refuse them, who hear them not, do thereby refuse Christhimself;andbysodoingrejecttheauthorityofGod,whohathgiventhiscommandtohearhim,andhathtakenonhimselftorequireitwhenitis

neglected: which is the condemnation of all unbelievers. This method,with respectunto faithandunbelief, isdeclaredandestablishedbyourSaviour, Luke 10:16, "He that heareth you heareth me; and he thatdespisethyoudespisethme;andhethatdespisethmedespisethhimthatsentme."Hence,—

Obs. I. Unbelief under the preaching of the gospel is the great, and insome respects the only, damning sin; as being accompanied, yea,consistingin,thelastandutmostcontemptoftheauthorityofGod.

Secondly,Theapostlegivesanenforcementofthisduty.Andthisistakenfromtheconsiderationof thePersonwithwhomtheyhadtodoherein,andacomparisonbetweentheeventoftheneglectofthisdutyinthem,andaneglectof thesamekindofduty inthemuntowhomthe lawwasgiven.

Εἰ γάρ. The inference from the comparison is expressed in theconjunctiveparticles,"for it." 'Considerwithyourselveshowitwaswiththem on their disobedience. "For if they escaped not," ' etc. For theopeningofthisverse,wemustinquire,1.Whoitisthatspakeonearth.2.Howthepeopledid refusehim.3.How theydidnotescape thereon.4.Whoitisthatis,orspeaks,fromheaven.5.Howhemaybeturnedawayfrom.6.Howtheywhodosoturnfromhimshallnotescape.

Τὸν ἐπὶ τῆς γῆς χρηματίζοντα. 1.Who it is that "spake on earth."Mostexpositors say it was Moses, and that the opposition is here madebetweenhimandChrist.Butallthingsinthetext,andthecircumstancesinmatteroffact,lieagainstthisexposition.For,(1.)Respectishaduntothegivingofthelaw,whichisunquestionable;buthereinMoseswasnotὁ χρηματίζων, he that spake divine oracles unto the people, but Godhimself. (2.) The people thereon did not refuse Moses, but expresslychosehimforamediatorbetweenGodandthem,promisingtohearhim,Exod. 20, Deut. 5. (3.) Χρηματίζειν, though it sometimes signifies theanswersthataregivenauthoritativelybyprinces,yetintheScriptureitisapplied unto God alone, though he may use the ministry of angelstherein. See chap. 11:7,with the exposition. (4.)Hewho "spake on theearth," "his voice then shook the earth;" which was not the voice ofMoses.

Somethereforesaythatitisanangelthatisintended,whodeliveredallthoseoraclesonmountSinaiinthenameofGod.ThispretenceIhaveatlargeelsewherediscarded;norcanitbereconcileduntotheprinciplesofreligion. For if, notwithstanding all the dreadful preparation that wasmadeforthedescentofGodonmountSinai;andalthoughitbeexpresslyaffirmedthathewasthereinthemidstofthethousandsofhisangels,Ps.68:17;andthathecamewithtenthousandsofhisholyonestogivethefierylaw,Deut.33:2;andthatingivingthelawhelaysthewholeweightofitsauthorityonthepersonofthespeaker,saying,"IamtheLORDthyGod:"ifallthismaybeascribeduntoanangel,thenthereisonewhoisanangel by office and God by nature; or we are bound to take a createdangeltobeourGod;norcanitbepretendedthatGodeverspakehimselfuntomankind,seeingthiswasthemostlikelywayofhissodoingundertheoldtestament.

Wherefore he that then spake on earth,who gave those divine oracles,wasnoneotherbut theSonofGodhimself,or thedivinenatureactingitself in a peculiarmanner in the person of the Son; and unto him allthingsdoagree.Whatispurelydivinewaspropertohisperson,andwhatwasofcondescensionbelongeduntohiminawayofoffice,ashewastheangelofthecovenant,inwhomwasthenameofGod.

But itwill be said, 'There is an oppositionbetween "him that spake onearth,"and"himthatisfromheaven;"nowwhereasthatwasChrist,theSon of God, this cannot be so.' I answer, There is indeed no suchopposition. For the opposition expressed is not between the personsspeaking, but between earth and heaven, as the next verse sufficientlyshows.And that versedeclarespositively, that itwasoneand the samepersonwhosevoice thenshooktheearth,andunderthegospelshakethheavenalso.

ItisthereforeGodhimself,ortheSonofGod,whogavethoseoraclesonmountSinai.

Παραιτησάμενοι. 2. And it must be inquired how the people "refusedhim." The word here used by the apostle is the same with that which,verse 19,we renderby "entreated tohearnomore;" that is,deprecatedthe hearing of the voice of God. And that intended thereby was the

requestofthepeople,thatGodwouldnotspeakimmediatelyuntothemanymore, because they could not bear the terror of it. This request oftheirsGodexpresslyapprovedof,"Theyhavewellsaidallthattheyhavespoken," Deut. 5:28, 29. Wherefore although the apostle did plainlydemonstrateherebytheterrorofthegivingofthelaw,andthedreadofthepeople,whichwasallheaimedatinthatplace,yetitdothnotappearhowthey"escapednot"onthatrefusal,seeingGodapprovedofwhattheysaidanddid.

Ianswer,(1.)Thatalthoughthewordbethesame,yetdifferentthingsareintendedby it.Both that of verse 19 and this here agree in the generalnatureofarefusal,andsomaybeexpressedbythesameword;buttheespecialnatureoftheactsintendedisdiverse,orthewordbeinginitselfofamiddlesignification,includingneithergoodnorevil,mayhave,asitherehath,avariousapplication. (2.) In that former refusal,or entreatynot to hear the voice ofGod anymore, therewas this goodwhichwasapprovedofGod,namely,thatitexpressedthatframeoffearanddreadwhichhedesigned tobring themuntobygivingof the law.But thoughtheirwordsweresogood,andsowellsuiteduntotheirpresentcondition,yetitdiscoveredawantofthatfaithandboldnessofchildrenwhichwerenecessary toenable themtoabidewithGod.With respecthereunto theapostlemightjustlydatethebeginningoftheirdeparturefromGodandrefusal of obedience, which immediately ensued on this discovery thattheylikednotthepresenceandvoiceofGod.

Butthepeople'sactualrefusalofobedienceuntohimthatgavethemthelawbeganinthatwhichfelloutnotlongafter;namelyintheirmakingthegoldencalf,whileMoseswasinthemount,Exod.32:fromwhichtheydidnot escape;—for besides that three thousand of them on that occasionwereslainbythesword,Godmadeitarecordconcerningthatsin,"InthedaywhenIvisitIwillvisit theirsinuponthem;andtheLORDplaguedthepeople,"Exod.32:34,35.Afterthisensuedsundryotherrebellionsofthepeople;inallwhichthey"refusedhimwhospakeonearth."

Οὐκἔφυγον.3.Howdidthey"notescape"hereon,orwhatdidtheynotescape?Theydidnotevade,theycouldnotescapeorgofree,butdivinewrath and vengeance overtook them. This is so fullymanifested by aninduction of instances, 1 Cor. 10:5–10, that it needs no further

illustration.Andwemaysee,—

Obs. II. That there is in all sins and disobedience a rejection of theauthorityofGodingivingofthelaw.

Obs.III.Nosinnercanescapedivinevengeance,ifhebetriedandjudgedaccordingtothelaw.SeePs.130:3.

Πολλῷμᾶλλονἡμεῖς.4.Whois it,orhowishetobeconsidered,whomwearenowtohear,nottoturnawayfrom?"Muchmoreshallnotwe,ifweturnawayfromhimthatis"(or"speaketh")"fromheaven."Therearetwowordsdefective,andonlyimpliedintheoriginal.Thefirstwesupplybyescape,"Howshallweescape."Andhereinallagree;therepetitionofthesenseofthatwordbeforeusedisnecessaryuntothecomparison,andhath in it the enforcement of the exhortation, which is taken from thepenalty of disobedience. Τὸν ἀπʼ οὐρανῶν. The second is in the lastclause, τὸν ἀπ οὐρανῶν, "him from heaven." This some supply byλαλοῦντα, "speaketh," as we do; some by ὄντα, "is," "who is fromheaven."Andthedefectof theverbsubstantive isso frequent, that it isnaturally tobesuppliedwhenthesensewillbear it,as itwilldo in thisplace,asweshallseeimmediately.

Ἀποστρεφόμενοι.Wemayobservefurther,thattheapostleusethanotherwordtoexpresstherefusalofhearinghimwhoisfromheaven,—namely,ἀποστρεφόμενοι,—thanhedidwithrespectuntothemwhorefusedhimwhospakeon theearth; "turningaway,"—"Howmuchmorewe turningaway;"thatis,ifwedoso:anditismoreextensivethantheotherword,including that infidelity and disobedience which is purely negative,withoutanypositiverefusalorrejectionoftheword.

Thesethingsbeingpremised,itisevidentwhoitisthatishereintended,andinwhatsenseheisspokenof.Andthis is fullydeclaredbyhimself,John3:12,13,"IfIhavetoldyouearthlythings,andyebelievenot,howshall ye believe, if I tell you of heavenly things? And no man hathascendeduptoheaven,buthethatcamedownfromheaven,eventheSonofmanwhichisinheaven."Addhereuntoverse31,"Hethatcomethfromaboveisaboveall;hethat isoftheearthisearthly,andspeakethoftheearth;hethatcomethfromheavenisaboveall."SeeJohn6:33,38.These

placestreatofthesamematterwiththatintendedinthetext,namely,therevelationofheavenlythings,orthemyssteriesofthewillofGodbyJesusChrist.Ineachplaceitisaffirmed,thattomakethisrevelationhecamefromheaven;sothathewasfromheaven:butwithal,whilsthedidso,hewasstillinheaven,—"theSonofmanwhoisinheaven."Hewassofromheaven, in his descent to declare thewill ofGod, as that hewas in hisdivinepersonstillinheaven.Wherefore,asuntothepromulgationofthegospel,heissaidtobe"fromheaven"onmanyaccounts:(1.)Ofhisfullcomprehensionofallheavenlymysteries;forhecamefromthebosomofthe Father, and thence declared him,with themystery thatwas hid inhimfromthefoundationoftheworld,John1:18;Matt.11:27.(2.)Ofhisinfinitecondescension inhis incarnationandsusceptionof theofficeofmediator,todeclarethewillofGod;whichintheScriptureiscalledmostfrequentlyhiscomingdownfromheaven.Therebyhewas"theLordfromheaven."(3.)Ofhissovereign,heavenlyauthorityinthedischargeofhisoffice.Godwaswithhimandinhim;thefulnessoftheGodheaddweltinhimbodily; andhe had all power in heaven and earth committeduntohim. (4.) Of his glorious ascension into heaven when he hadaccomplished his work in this world, represented by his ascent frommountSinai,astheapostledeclares,Eph.4:8–10.(5.)OfhissendingtheHolyGhost fromheaven toconfirmhisdoctrine, 1Pet. 1:12. (6.)Ofhisopeningheaven,andallthetreasuresofit,"bringinglifeandimmortalityto lightby thegospel," incomparisonwhereof the thingsof the lawarecalled"earthlythings."

5. Thus was the Lord Christ, the Son of God, "from heaven" in thedeclarationofthegospel.Andwemustinquire,inthenextplace,whatitis to "turn away from him." And sundry things are included in thisexpression.

(1.) That in the declaration of the gospel by Jesus Christ from heaven,thereisacall,aninvitationofsinnerstodrawnigh,tocomeuntohim,tobemadepartakersofthegoodthingscontainedtherein.Thiswayoftheproposalofthegospelwasforetoldbytheprophets,asIsa.55:1–3.Soitwas constantly insisted on by him, Matt. 11:28, John 7:37, 38. "Comeuntome,"wasthelifeandgraceofthegospel.Andwhatcouldbemore,seeing they were the words of him who was "from heaven," fully

possessedofallthebosomcounselsoftheFather?Andhereinitdifferedsufficientlyfromthelawinthegivingofit.ForthatwassofarfrombeingproposedwithanencouraginginvitationtocometoGodthereby,asthatit was only a terrible denunciation of duties and penalties, which theythatheard"couldnotendure,"andremovedasfarastheycouldfromit.Withrespectuntothisinvitation,unbelieversaresaid"toturnawayfromhim;"whichisthepostureandactionofthemthatrefuseaninvitation.

(2.)Thereisinitadislikeofthetermsofthegospelproposeduntothem.Thetermsofthegospelareoftwosorts:[1.]Suchasareproposeduntous; [2.] Such as thereon are required of us. Those proposed unto usinclude the whole mystery of the salvation of sinners by Jesus Christ,unto the praise and glory of God. Those of the latter sort are faith,repentance,andnewobedience.Theonlymotiveuntothoseofthelatterbeing the former, they cannot be taken into serious considerationuntilthe first are duly pondered. Unless we see that which is good andexcellent in the former terms, we cannot think it worth while toendeavour after the other. Herein, then, consists the beginning of theturningawayfromChrist,inthepreachingofthegospel.Menlikenotthetermsofit.Theyreallyaccountthemfoolishandweak,—unbecomingthewisdomofGod,andnowayansweringwhattheydesigninreligion.Thisthe apostle declares at large, 1Cor. 1:17–25.And there is nomanwho,uponthecallofChrist,refusethtobelieveandrepent,buthedothitonthisground,thatthereisnosuchexcellencyinthetermsofthegospel,nosuch necessity for a compliance with them, no such advantage to beobtainedbythem,asthatitiseitherhiswisdomorhisdutytobelieveandrepentthathemayattainthem.Hereindomen"turnawayfromhimthatisfromheaven."Theylikenotthetermsofthegospel,whereonheinvitesthem unto himself; and therein despise the wisdom, grace, andfaithfulnessofGoduntotheutmost.Thisisunbelief.

(3.)There is in this turningaway,a rejectionof theauthorityofChrist.For besides the matter which he declared and preached, his personalauthorityhad itspeculiarpowerandefficacy to requireobedience.Thistheapostlehadhereanespecial respectunto. Itwas "he thatwas fromheaven," being sealed unto this office thereby, God commanding all tohearhim;andwhospakeinthenameofhimthatsenthim,eveninthe

strengthoftheLord,inthemajestyofthenameoftheLordhisGod:soasthatallauthorityinheavenandearthwasinhim,andpresentwithhim.Whereforearejectionandcontemptofthissovereign,divineauthorityiscontainedinthisturningawayfromhim;that is,either innotreceivingthegospel,ortherelinquishmentofitafterithathbeenprofessed.

Andall thesethingshavean influence intothe"Howmuchmore,"withrespectuntopunishment,here insistedonby theapostle.Forput thesethingstogether,namely, infinitecondescensioninthedeclarationof thegospel,bythewayofagracious,encouraginginvitation;thegloryofthetermsproposed therein,being thehighest effectof infinitewisdomandgrace; with the divine authority of him by whom the invitation andproposal aremade;andweneed seekno further to justify theapostle's"Howmuchmore,"intheaggravationofthesinofunbelief,asuntoguiltandpunishment,aboveany,aboveallsinswhateveragainstthelaw.Itisevident,ontheseconsiderations,thathumannaturecannotmorehighlydespiseandprovokeGod,thanbythissinofunbelief.But,—

(4.) An obstinacy in the refusal of him is also included herein. It is aturningawaythatisfinalandincurable.

This,therefore,isthesinwhichtheapostlethusexpresseth,declaringtheequity of its exposing men to greater punishment, or of making themmore obnoxious unto eternal vengeance, than the rejection of the law;namely, a refusal of the authority of Christ proposing the terms of thegospel,andinvitinguntotheacceptanceofthem;—whichisunbelief.

6. The last thing in the words is the inference and judgment that theapostlemakes, ona suppositionof this sin and evil in any; and this is,that"theyshallnotescape."Andthisheproposethinacomparisonwiththesinofthemthatrefusedtheobediencerequiredbythelaw,withtheevent thereof. But the meaning hereof is so fully declared in theexposition on chap. 10:28, 29, as also on chap. 2:2, 3,where the samethingisspokenunto,asthatIshallnothereagaininsistuponit.Andwemayhencelearn,—

Obs. IV.That it is thedutyof theministersof thegospeldiligentlyandeffectually todeclare thenatureofunbelief,with theheinousnessof its

guilt,aboveallothersinswhatsoever.—Itisherelaidinthebalancewiththerejectionofthelaw,whichcontainsinittheguiltofallothersins,andisdeclaredtohaveaweightofguilt incomparablyabove it. "Howmuchmore"?—none can justly conceive or express it. Bymost it is despised;theyhavenosenseof it,norcanhave,withoutapowerfulconvictionoftheHolyGhost,John16:8,9.Sinsagainstthelightofnature,orexpresscommandsofthelaw,mostmenaresensibleof;butasuntounbelief,andalltheconsequentsofit,theyregarditnot.Butitisnotmorethedutyoftheministers of the gospel to declare the nature of faith, and to invitemen unto Christ in the gospel, than it is tomake known the nature ofunbelief,andtoevidencethewofulaggravationofit,Mark16:16.

Obs.V.Itistheirdutysotodo,notonlywithrespectuntothemwhoareopen and avowed unbelievers, to convince them of the dangerwhereinthey are, but also unto all professors whatever; and to maintain anespecial sense of it upon their own minds and consciences. Thus theapostle placeth himself among them who ought always to weigh andconsiderthismatter:"Muchmoreshallnotweescape,ifweturnaway."Thereisaturningawayafterprofession,aswellasuponthefirstproposalof the gospel. The nature and danger thereof ought they diligently topressontheirownconsciences,andonthemthathearthem;forthisisanordinance of God for their good. By the declaration of its nature, theymaybehelpedintheexaminationofthemselves,whethertheybeinthefaithorno;whichtheyareobligedunto,2Cor.13:5.Andbytheevidenceof its danger from its aggravations, theymay be excited continually towatchagainstit.

Obs.VI.ThisistheissuewhereuntothingsarebroughtbetweenGodandsinners,whereverthegospelispreached,namely,whethertheywillheartheLordChrist,orturnawayfromhim.Onthisonepointalonedependstheireternalsafetyormisery.Iftheyhearhim,Godputsanenduntothewholeclaimof the lawagainst them,on theaccountofallothersins: iftheyrefusesotodo,theyareleftundertheguiltofalltheirsinsagainstthe law, with the unspeakable aggravation of the contempt of Christspeakingtothemfromheavenfortheirrelief.

Obs. VII. The grace, goodness, and mercy of God, will not be moreillustriousandgloriousuntoalleternity, in thesalvationofbelieversby

Jesus Christ, than his justice, holiness, and severity will be in thecondemnationofunbelievers.SomelightmaybegivenhereintofromtheconsiderationofwhatisincludedinthisturningawayfromChrist,aswasbeforedeclared.

Thirdly,Thetwonextverses,verses26,27,containanillustrationoftheenforcementoftheexhortationintheforegoingverse.Anditistaken,1.Fromthemightypowerofthepersonfromwhomtheywouldturnawayby unbelief, instanced in what he had done of old: "Whose voice thenshooktheearth."2.Fromtheworkwhichbythesamemightypowerhewould yet effect, as it was foretold by the prophet: "But now hath hepromised,saying,Yetoncemore,"etc.3.Fromthenatureandendofthatpromisedwork,whichhedeclares,verse27.

Οὗ ἡ φωνή. 1. (1.) The thing spoken of, is the voice of the personintended: "Whosevoice;"—that is, thevoiceofhimofwhomhe speaks,thevoiceofhimwhoisfromheaven;that is,ofJesusChrist,theSonofGod,theauthorofthegospel:forreferenceishaduntohimwhowaslastspokenof,nor is thereanyother in thecontextuntowhomtherelativeοὗ,"whose,"shouldrefer.

(2.)ThevoiceofChrist absolutely, ishisgreatpower inexercise.Soallthemightyeffectsofprovidenceareascribedunto thevoiceofGod,Ps.29:3–9.Inparticular,thedeclarationandexertingofhispoweringivingofthelawishereintended.

Τότε. (3.) The time wherein he put forth thismighty power was, τότε,"then,"—thatis,atthetimeofthegivingofthelaw,opposeduntowhathewoulddonow.

Ἐσάλευσε τὴν γῆν. (4.) That which is ascribed unto it then is, that it"shooktheearth."ThegreatcommotioninthecreationthatwasatmountSinai,atthegivingofthelaw,whichhehadbeforedescribed,verses18–21,isintended.Inparticular,theearth,orthemount,did"quakegreatly,"orwasgreatlyshaken,Exod.19:18.Butthataloneisnotcomprisedinthisexpression;thewholecommotionthatwasinalltheparticularswhichwehaveconsiderediscomprehendedtherein.Andtheshakingissaidtobeoftheearth,becauseitwasallontheearthandofearthlythings;partof

theearth,byasynecdoche.

AndwehavehereanillustriousevidencegivenuntothedivinenatureofChrist.Foritisunavoidable,thathewhosevoicethiswasisnootherbuthethatspeaks fromheaven inthepromulgationof thegospel;whichtodeny,isnotonlyfarfromtruth,butallpretenceofmodesty.Apparentlyitwas one and the same person who spake from heaven in thepromulgationofthegospel,whosevoiceshooktheearthingivingofthelaw,andwhopromisedintheprophettoshakeheavenalso.Unlessthisbegranted,thereisnosensenorcoherenceintheapostle'sdiscourse.TheSocinianexpositorturnshimselfuntomanyinventionstoevadetheforceofthistestimony.[1.]Hesays,thathewhogavethelaw,andthenshookthe earth, was a created angel. This presumption we have elsewherediscarded.Butnoplaceismoreeffectualuntothatpurposethanthistextitself is. For he whose voice then shook the earth is the same, as theapostle affirms, with him who in the prophet promiseth to shake theheavensalso;whichisGod,andnotanycreature.[2.]Hesays,"Thereisadifference betweenGod sending an angel from heaven to give the law,andhissendingChristtodeclarethegospel;soasthathemaybesaidtodo the one from heaven, the other on the earth. For Christ did alwaysdeclarehimselfonediversefromGod,andonlythelegateofGod;buttheangel that came from heaven bare the person and name of God, andspake as if he were God himself." But, 1st. This plainly casts theadvantageofhonourandgloryonthesideofgivingthelaw,abovethatofthepromulgationofthegospel.Forhewho"bearsthepersonandnameofGod,andspeaksas ifhewereGod,"mustneedsbemorehonourablethanhewhocoulddonosuchthing,butprofessedhimself"onediversefromGod;"—andsoSchlichtingiushathfairlyconfutedtheapostle,ifyouwill believe him. 2dly. TheLordChrist did always profess himself, andbearhimselfasonedistinctfromthepersonoftheFather;butthathedidsoasone"diversefromGod,"asonethatwasnotGod,ismostfalse.SeeJohn8:58,10:30,33,etc.Andinlikemanner,inhisfollowingdiscourse,he doth plainly confess that Christwas inferior in glory unto the angelthatgavethelaw,andisonlypreferredaboveMoses;ifhebespokenofatall.Butthisistowrestandpervert,andnottointerprettheScriptures.

2.TheapostleaddsanotherdemonstrationofthegreatpowerofChrist,

inwhathehathnowpromisedtodo:"Butnowhehathpromised,saying,YetoncemoreIshakenottheearthonly,butalsoheaven."ThewordsaretakenfromHaggai2:6,7:but theapostlequotesonlypartof thewordsthere recorded; which were sufficient unto his purpose. The wholepassageintheprophetIhaveatlargeexplained,opened,andvindicatedfrom the exceptions of the Jews, in the 13thExercitationprefixeduntothefirstvolumeofthisExposition:Ishallthereforehereonlyspeakuntothemsofarastheargumentoftheapostleisconcernedinthem.

Νῦνδέ.(1.)Thereareinthewordsthenotesofanoppositionuntowhatwas spokenbefore, asunto time: "Butnow."And thisnow isnot to bereferred unto the time of the promise, 'He hath now promised;' but itdenotes the timewhen thatwhichwas promised in the days ofHaggaiwastobeaccomplished:'Then,orofold,heshooktheearth;butnowhewillshakeheavenalso,accordingtothepromise.'

Οὐ μόνον τὴνγῆν. (2.)Theprophetaffirming thathewould "shake theheavensandtheearth,"theapostle,inanaccommodationtohispresentpurpose,expressethitby,"Notonlytheearth,"namely,asofold,"buttheheavensalso."Whereforeinthisnewshaking,ashakingoftheearthalsoiscomprised.

(3.)Theprincipalinquiryis,whatistheshakingoftheheavensintended,andatwhatseasonitwastobedone.Andfortheclearinghereofwemustobserve,—

[1.]Thesamethingandtimeareintendedbytheprophetandtheapostle.Unless thisbegranted, therecanbeno force in this testimonyuntohispurpose;asthereisnoneintheapplicationofanytestimonytoconfirmonethingwhichisspokenofanother.

[2.]These thingsare spoken in theprophetexpresslywith respectuntothe first coming of Christ, and the promulgation of the gospel thereon.ThisisnotquestionedbyanyChristians;andIhaveevidencedthetruthof itagainst theJews, in theplacebeforedirectedunto.Yea, thissingletestimonyissufficienttobeartheweightofthewholecauseandcontestwhichwehavewiththeJewsaboutthecomingoftheMessiah.Thistime,therefore, and what fell out therein, is intended by the apostle; or the

testimonyheusethisnothingtohispurpose.

[3.]Theapostledeclares,verse28,thatbelieversdonowactuallyreceivewhat is the fruit and effect of the work here described, namely, "akingdomthatcannotbemoved:"beforewhichtheremovalofthethingsthat were shakenmust precede; which could only be in the coming ofChrist,andpromulgationofthegospel.

[4.]WhereassomewouldreferallthesethingsuntothesecondcomingofChrist,namely,unto judgmentat the lastday,whenthewhole fabricofheavenandearthshallbeshakenandremoved;besidesthatit iswhollyalienuntothewholedesignofthewordsintheprophet,itnowaybelongsuntotheargumentoftheapostle.Forhecomparesnotthegivingofthelaw,andthecomingofChristtojudgmentatthelastday;butthegivingofthelaw,withthepromulgationofthegospelbyChristhimself.Forhisdesign is in all things to give the pre-eminence unto the gospel,whereuntotheconsiderationofthecomingofChristuntojudgmentisnowaysubservient.

[5.]Thereisnoreasonwhyweshouldtakethis"shakingnotonlyoftheearth,butofheaven,"asitisintheapostle;or,of"theheavens,andtheearth,andthesea,andthedryland,"asitisintheprophet;inaliteralornaturalsense.Theprophetexpoundsitallinthenextwords,"AndIwillshakeallnations."Andtheyarespiritualthingswhereoftheapostledothdiscourse, such as end in that unshaken kingdom which believers doreceiveinthisworld.

[6.] Whereas, therefore, it is evident that the apostle treats about thedealingofChristinandwithhischurch,bothingivingofthelawandthepromulgationofthegospel,thatwhichissignifiedintheseexpressionsisthe great alteration that he would make in the church-state, with themightyworks and commotionswhich itwas to be accompaniedwithal.Such it was, as if heaven and earth and all things in them had beenshaken,asthethingswerewhichinthepropheticalstylearesignifiedbythem.

Σείω.[7.]Yea,takethewordsinanysense,andtheyareapplicableuntothe first comingofChrist,and thepromulgationof thegospel.For take

themliterally,andinanaturalsense,andtheeventwassuiteduntothem.At his birth a new star appeared in the heavens, which filled thegenerality ofmenwith amazement, and put thosewhowerewise untodiligent inquiries about it. Ἀλλὰ καὶ τὸν οὐρανόν. His birth wasproclaimedbyanangelfromheaven,andcelebratedbyamultitudeoftheheavenly host. In hisministry the heavens were opened, and theHolyGhostdescendedonhimintheshapeofadove.Andhereon,fromthencealso,Godgaveexpress testimonyuntohim,saying, "This ismybelovedSon."Andthesethingsmayanswerthatmightyworkinheavenwhichishere intimated. On the earth, wisemen came from the east to inquireafterhim;HerodandallJerusalemwereshakenatthetidingsofhim.Inthedischargeofhisworkhewroughtmiracles inheavenandearth, seaanddryland,onthewholecreationofGod.Whereforeinthefirstcomingof Christ, the words had their literal accomplishment in an eminentmanner.Takethewordsmetaphorically forgreatchanges,commotions,andalterationsintheworld,andsoalsoweretheyaccomplishedinhimandhiscoming.Nosuchalterationhadbeenmadeintheworldsincethecreationofit,aswasthen,andinwhatensuedthereon.Alltheheavensoftheworldwerethenshaken,andafterawhileremoved;thatis,alltheirgods,andalltheirworship,whichhadcontinuedfromtimeimmemorial,whichwere theheavensof thepeople,were first shaken, then removedandutterlydemolished.Theearthalsowasmoved,shaken,andchanged.Forallnationswerestirredup,sometoinquireafterhim,sometoopposehim;whereongreatconcussionsandcommotionsdidensue,untilallthemostnoblepartsofitweremadesubjectuntohim.Sohadtheprophecyafullandjustaccomplishment.

[8.]But,asweobservedbefore,itisthedealingofGodwiththechurch,andthealterationswhichhewouldmakeinthestatethereof,concerningwhichtheapostletreats.ItisthereforetheheavensofMosaicalworship,and the Judaical church-state, with the earth of their political statebelonging thereunto, thatarehere intended.Thesewere they thatwereshaken at the coming of Christ, and so shaken, as shortly after to beremoved and taken away, for the introduction of the more heavenlyworshipofthegospel,andtheimmovableevangelicalchurch-state.Thiswas the greatest commotion and alteration that God evermade in theheavensandearthof the church,andwhichwas tobemadeonceonly.

Thiswasfarmoregreatandgloriousthantheshakingoftheearthatthegivingofthelaw.Wherefore,nottoexcludethesensesbeforementioned,whichareconsistentwiththis,andmayberespectedintheprophecy,asoutward signs and indications of it, this is that which is principallyintendedinthewords,andwhichisproperuntotheargument inhand.And this alone is consistent with the ensuing interpretation which theapostlegivesofthewords,ortheinferencewhichhemakesfromthem,asweshallsee.Andwhereashecitesthetestimonyoftheprophet,heabidesin the prophetical style, wherein the names of heaven and earth arefrequently applied unto the state of the church. And we may observe,that,—

Obs. VIII. The sovereign authority and mighty power of Christ aregloriouslymanifested,inthatsignalchangeandalterationwhichhemadein theheavensandearthof thechurch, in its stateandworship,by thepromulgationofthegospel.

Obs.IX.Godwaspleasedtogivetestimonyuntothegreatnessandgloryofthiswork,bythegreatcommotionsinheavenandearthwherewithitwasaccompanied.

Obs.X.Itwasamightywork,tointroducethegospelamongthenationsof the earth, seeing their gods and heavens were to be shaken andremovedthereby.

Fourthly,Theapostlemakesaninference,verse27,fromthesignificationofonewordintheforegoingverse,untothetruthdesignedingeneralinthewholeepistle,butnotanywhereexpresslyspokenunto,unlessitbeintheendoftheeighthchapter:"Andthisword,Yetoncemore,signifieththe removing of those thingswhich are shaken, as of thingswhich aremade,thatthosethingswhichcannotbeshakenmayremain."

Thisistheconclusionofthewholeargumentativepartofthisepistle,thatwhich was aimed at from the beginning. Having fully proved theexcellencyofthegospel,andstateofthechurchtherein,abovethatunderthe law,andconfirmed itbyanexaminationofall theconcernmentsofthe one and the other, as we have seen; he now declares from theScripture,accordingtohisusualwayofdealingwiththoseHebrews,that

alltheancientinstitutionsofworship,andthewholechurch-stateoftheoldcovenant,werenowtoberemovedandtakenaway;andthattomakeway for a better state, more glorious, and that which should never beobnoxious to change or alteration. In the words, he expresseth thepassageinthepropheticaltestimony,whereonhegroundshisinference,and gives us the interpretation of it, with what necessarily ensuesthereon.

Τὸδὲἔτιἃπαξ.1.Hesaith,"Andthisword,Yetoncemore;"'Andthisthatis said;' or, 'Whereas it is said, Once more,'—ἔτι ἅπαξ; so the Greeksrender תחא דוע , "yet one," or "once:"which determines, (1.) That such aworkasthatspokenofhadbeenbefore;(2.)Thatitshouldbeagain,moreeminently than formerly; (3.)That it shouldbebutonce foreveragain.Andfromtheconsiderationofallthesetheapostletakesthesignificationoftheword,orwhatiscontainedinit,whichhedeclares.

Δηλοῖ.2.'Thisword,'saithhe,'dothmanifestlysignifythatwhichensues.'And itdoth soon theaccountsmentioned.For, (1.) Itplainly intimatesthat there was, or had been, a work of the same or an alike naturewroughtbefore;forhesays,thathewillwork"oncemore."Thiswasthemighty work of God in giving of the law, before described. This theapostle makes evident, by distributing the things spoken of into thatorder, "Not theearthonly,but theheavens."Thatwhichconcerned theearthalonewaspast,inthegivingofthelaw.(2.)Itsignifiesplainlythathewouldworkagain,andthataworkofthesamekind;orelsehecouldnot be said to do it "oncemore."Now, the general nature of thisworkwas, the erection of a new church-state, whichGod thenwrought, andwouldnowdosoagain.Τὴνμετάθεσιν.Andtherefore,(3.)Itsignifiestheremoval, the translation out of its place, of thatwhichwas before. Thewordsignifiesatranslation,butwithalsucharemovaltherebyoutofitsplace as contained a total abolition. Τῶν σαλευομένων. For, [1.] Thethings intendedwere shaken; and being of God's own appointment, aswasthedivineworshipandstateofthechurchundertheoldtestament,theycouldnotbe shakenbyGodhimselfbut inorder to their removal.[2.] The things that were to be effected by this new work were to beintroduced in their place; and therefore of necessity they were to beremoved.Sotheapostleplaceththesolenecessityoftheirremoval,from

theestablishmentof"thethingsthatcannotbeshaken."Thesethereforemust be of the same general nature andusewith them,namely, a newchurch-state, and new divine worship; that is, the gospel with itsprivileges.

Ὡςπεποιημένων.3.Theapostleintimatesthegeneralgroundandequityoftheremovaloftheseshakenthings,andtheintroductionofthosethatcannot be shaken; and that is, because they were "things that weremade."Because theyweremade, theymightberemoved.For, (1.)Theywere made by the hands of men; so were the tabernacle, the ark, thecherubim, with all the means of divine service. And the apostle hereexpresslyalludesuntothemakingofthembyBezaleelandAholiab.Andthey might thereon be well removed, for the establishment of that"tabernaclewhichGodpitched,andnotman."(2.)Theyweresomade,asthat they were made only for a season, namely, until "the time ofreformation,"Heb.9:10.This theapostlehathabundantlyproved, fromtheirnature,use,andend.Assuch,therefore,itwasequaltheyshouldberemoved,andnothaveaneternalstationinthechurch.

4.Intheroomofthesethingsremoved,thingsthatarenot,that"cannotbeshaken,"aretobeestablished.Thesethingsinthenextversehecalls"akingdomthatcannotbemoved,"whichbelieversdoreceive;—that is,thethingsofthespiritualkingdomofJesusChrist;thegospelwithallitsprivileges, worship, and excellency, in relation to Christ, his person,office,andgrace;thethingswhichtheapostlehathprovedtobesignifiedbyalltheinstitutionsofthelawandtobeeverywaymoreexcellentthanthey.Thesearesotobeintroducedandestablished,astoremainuntotheconsummationofallthings.

We shall yet further observe, that although the removal of Mosaicalworship and the old church-state be principally intended, which waseffectedatthecomingofChrist,andthepromulgationofthegospelfromheavenbyhim,yetallotheroppositionsuntohimandhiskingdomareincludedtherein;notonlythosethatthenwere,butallthatshouldensueunto the end of the world. The "things that cannot be moved," are toremainandbeestablishedagainstalloppositionwhatever.Wherefore,astheheavensandtheearthoftheidolatrousworldwereofoldshakenandremoved,soshallthosealsooftheantichristianworld,whichatpresent

inmanyplacesseemtoprevail.Allthingsmustgiveway,whatevermaybe comprised in the names of heaven and earth here below, unto thegospel,andthekingdomofChristtherein.ForifGodmadewayforitbythe removal of his own institutions, which he appointed for a season,whatelseshallhinderitsestablishmentandprogressuntotheend?

Ver.28,29.—Διὸβασιλείανἀσάλευτονπαραλαμβάνοντες,ἔχωμενχάρινδι ἧς λατρεύωμεν εὐαρέστως τῷΘεῷ μετὰ αἰδοῦς καὶ εὐλαβεὶας· καὶγὰρὁΘεὸςἡμῶνπῦρκαταναλίσκον.

Ver.28,29.—Whereforewereceivingakingdomwhichcannotbemoved,letushavegrace,wherebywemayserveGodacceptablywithreverenceandgodlyfear:forourGod[is]aconsumingfire.

The apostle in these verses sums up both the doctrinal and hortatoryparts of the epistle. For what by all his arguments he hath evinced,concerning the preference and pre-eminence of the gospel-state of thechurch above that under the law, he presseth as a reason for thatobedienceandconstancyinprofessionwhichheexhortsunto.Andfromhenceuntothecloseof theepistlehebranchethhisgeneralexhortationinto a prescription of particular duties of most importance unto hisgeneralend.

Inthewordsthereare,1.Anoteofinference;"wherefore."2.Aprivilegeof gospel believers asserted; "we receiving a kingdom that cannot bemoved."3.Adutypressedontheconsiderationof it;whichis,to"serveGodacceptably:"describedfrom,(1.)Themeansofit,"letushavegrace;"and,(2.)Themannerofitsperformance,"withreverenceandgodlyfear."

Διό. 1.Thenoteof inference, "wherefore,"mayrespecteither thewholediscourse which he hath now passed through, or that immediatelypreceding, concerning the shaking and removal of the Judaical church-state, with the introduction and establishment of the things of thekingdom of Christ. The force of the exhortation ariseth equally fromeitherofthem.'Seeingitisso,thatthestateofbelieversunderthegospelis such as we have described, and the gospel itself whereunto they arecalledsoexcellentandglorious,itfollowsthatthisdutytheyaretoapplythemselvesunto.'So,—

Obs.I.Suchisthenatureanduseofalldivineortheologicaltruths,thatthe teachingof themoughtconstantly tobeappliedand improveduntopractice; for faith and obedience are the end of their revelation. Toremain within the compass of mere speculation, is to overthrow boththeir nature and use.Hence all preaching consists virtually in doctrineanduse,orinstructionandapplication;thoughthemethodsofitmaybevarious,andoughttobevariedasoccasiondothrequire.

2. The privilege asserted is, that "we receive a kingdom that cannot bemoved."Andhereinwemayconsider,(1.)Thenatureofthisprivilege;itisa"kingdom."(2.)Thepropertyofit,inoppositionuntootherthings;"itcannot be moved." (3.) The way of believers' participation of it; "wereceiveit."

Βασιλείαν. (1.) As unto the nature of it, it is a kingdom, a heavenly,spiritualstate,undertheruleofJesusChrist,whomGodhathanointed,and set his king upon his holy hill of Zion, Ps. 2:6, 7. The state of thegospel, and the rule of Christ therein, were represented and promisedfrom the beginning under the name and notion of a kingdom, beingproperly so. See Isa. 9:7. The kingly office of Christ, and his kingdom,werethecommonfaithof thechurchof theoldtestamentandthenew.WhoeverbelievedthepromiseoftheMessiah,believedthatheshouldbeaking,andshouldhaveaneverlastingkingdom,however thechurchoftheJewshadlostthetruenotionofitinthelatterdays.ThiskingdomintheScriptureiseverywherecalled"thekingdomofGod,"todistinguishitfrom all other dominions and kingdoms of the world,—the kingdomwhereinChristproceedsinthenameandmajestyofGodforalltheendsofhisglory,andthesalvationofthechurch.Andthiskingdomisusuallydistinguished into the kingdomof grace and the kingdomof glory; butimproperly.Foralthoughthesaintsthatarenowinglorydobelonguntothiskingdom,byvirtueofthecommunionthatisbetweenthemandthechurchbelowinChristastheircommonhead,yetthiskingdomofChristshall ceasewhen the state of glory shall fully takeplace. So the apostleexpresslydeclares,1Cor.15:24–28.WhereforethekingdomofGod,thekingdomofheaven,sooftenmentionedintheScripture,isthatwhichwecall thekingdomofGodonly.It is true, thesaintsdoandshallreign inheaven,whereon thatstatemaybecalled thekingdomofglory;but the

promisedkingdomof theMessiah, is thatrulewhich is tobecontinueduntotheendofthisworld,andnolonger.Andatpresentthoseinheavenand those on earth do constitute but one kingdom, though they are invariousconditionstherein.

Thiskingdom,then,isthatruleofChristinandoverthegospel-stateofthechurch,whichtheapostlehathprovedtobemoreexcellentthanthatof the law. Hereunto belong all the light, liberty, righteousness, andpeace, which by the gospel we are made partakers of, with all theprivilegesabovethelawinsistedonbytheapostle.Christistheking,thegospel is his law, all believers are his subjects, the Holy Spirit is itsadministrator, and all the divine treasures of grace and mercy are itsrevenue. The reader may see a delineation of this kingdom in ourexpositiononchap.1:2.Thisisthekingdomwhichishereintended,thepresent actual participation whereof is made the foundation of theexhortationensuing,beingundeniablycogentuntothatend.

Ἀσάλευτος. (2.) The especial property of this kingdom is, that it isἀσάλευτος,—such as cannot be shaken, or moved. It is true of ituniversally, andonly, it cannot bemoved in any sense, by anyways ormeans;andthis istheonlykingdomthatcannotbemoved.Tospeakofthe unshaken, unmovable kingdom, is all one as if we expresslymentioned the kingdom of Christ, seeing that only is so. All otherkingdoms have been, or shall be, shaken and overturned; all boastingsand expectations to the contrary are but vain. No dominion ever sodreamedofeternityasdidtheRomanempire;butithathnotonlybeenshaken,butbrokentopieces,andscatteredlikechaffbeforethewind.SeeDan.2:44,7:14,27.Noexternaloppositionshalleverbeabletoshakeormovethiskingdom.The"gatesofhellshallnotprevailagainstit,"Matt.16:18.Nointernaldecaysshallruinit.ThespringofitisinHimwholivesforever,andwhohaththekeysofhellanddeath.

Thesethingsaretrue,thekingdomofChrististhusimmovable:butthatwhichisherepeculiarlyintendedis,thatitisnotobnoxiousuntosuchashaking and removal as the church-state was under the old testament;that is, God himself will never make any alteration in it, nor everintroduceanotherchurch-stateorworship.Godhathput the lasthand,the hand of his only Son, unto all revelations and institutions. No

additionshallbemadeuntowhathehathdone,noralteration in it.Nootherwayof calling, sanctifying, ruling, and savingof the church, shallever be appointed or admitted; for it is here called an immovablekingdom in opposition unto the church-state of the Jews, which Godhimself first shook, and then took away, for it was ordained only for aseason.

Παραλαμβάνοντες. (3.) Believers receive this kingdom. As the apostlehadbefore joinedhimselfwith them in the threatening, "How shallweescape?"sohedothhereintheprivilege,"Wereceiving:"'YouandI,evenallthatbelieve.'Andhowtheydoso,wemustinquire.

[1.]Theirinterestinthiskingdomiscalledtheirreceivingit,becausetheyhave it by gift, grant, or donation from God their Father: Luke 12:32,"Fearnot, little flock,"saithChrist, "it isyourFather'sgoodpleasure togive you the kingdom;" 'freely to grant unto you an interest in hisheavenly kingdom.' [2.] They receive it in its doctrine, rule, and law,owningitstruth,andsubmittinguntoitsauthority.They"obeyfromthehearttheformofdoctrinewhichisdeliveredtothem,"Rom.6:17;whichconstitutesthemformallythesubjectsofhiskingdom.[3.]Theyreceiveitinthelight,grace,mercy,andspiritualbenefitsofit.Suchakingdomitisaswhose treasures and revenues consist in these things, namely, light,liberty,righteousness,peace,graceandmercy.For"thekingdomofGodisrighteousness,andpeace,andjoy intheHolyGhost,"Rom.14:17.Allthese do they receive, in right, title, and possession, according to theirvariousmeasures; andhereonareproperly said to receive thekingdomitself. [4.] They receive it in the privileges of it;whichmay be referreduntotwoheads:1st.Dignity;2dly.Safety;whicharethetwoadvantagesof any kingdom added unto their wealth, which in this consists in thetreasures before mentioned. As to the first, or dignity, this is such akingdomaswherein, thoughwith respect toChrist andhis rulewe areabsolutely subjects, yetwith respectuntoothersweare absolutely free:"Yeareboughtwithaprice;benotyeservantsofmen,"1Cor.7:23;thatis,inallthingswhichbelongtothiskingdom.Andnotonlyso,butallthesubjects of this kingdom are, with respect unto their acceptance withGod,andpowerover theirenemies,kingsalso: "Akinglypriesthood," 1Pet.2:9;"KingsandpriestsuntoGod,"Rev.1:6.And,secondly,forsafety,

they are all built on the Rock, against which the gates of hell cannotprevail.Thisdignityandsafetyareofeminentconsideration,whenwearesaid "to receive a kingdom;" for they are principal ornaments andadvantages of such a state. [5.]They receive it by an initiation into thesacredmysteriesofit,thegloryofitsspiritualworship,andtheiraccessuntoGodthereby.Hereinconsiststhegloryoftheadministrationofthiskingdom, 2 Cor. 3. And all believers have a right unto all themysticalordinances of divine worship in this kingdom, which all others areexcludedfrom.[6.]Theyreceiveitinitsoutwardruleanddiscipline.Andin all these things they receive it as a pledge of a future reign in glory.Wherefore,—

Obs. II. The privileges which believers receive by the gospel areinconceivable.—They are, a kingdom, the kingdom of God or Christ, aspiritual,heavenlykingdom,replenishedwith inexhaustibletreasuresofspiritualblessingsandadvantages.

Obs. III. Believers are not to be measured by their outward state andappearance in theworld,butby the interest theyhave in thatkingdomwhichitistheirFather'sgoodpleasuretogivethem.

Obs. IV. It is assuredly their duty in all things tobehave themselves asbecomesthosewhoreceivesuchprivilegesanddignityfromGodhimself.

Obs. V. The obligation from hence unto the duty of serving God hereexhorted unto, of so serving God as is here described, is evident andunavoidable.—Those on whom it hath not an efficacy, have no realinterestinthisprivilege,whatevertheypretend.

Obs. VI. Spiritual things and mercies do constitute the most gloriouskingdomthatisintheworld,eventhekingdomofGod.

Obs.VII.This is theonlykingdom that shallneverbemoved,nor evercanbeso,howeverhellandtheworlddorageagainstit.

3.Thedutyexhortedunto,ontheconsiderationofthisblessedstateandprivilege is, that "we should serve God acceptably." There is a dutypreviouslyrequireduntothisenjoinedus,which is to"havegrace;"and

this is introducedonlyasaneffect thereof:"Letushavegrace,wherebywe may serve God." But whereas this is the end for which we shouldendeavour to have grace, I place it as the duty exhorted unto in thecircumstancesdescribed.

Λατρεύωμεν.Thewordλατρεύωdothmostfrequently,ifnotonly,signifythat service untoGodwhich consists in hisworship; namely, in prayerandtheobservanceofsomeotherinstitutionsofdivineservice.SeeLuke2:37;Acts7:7,27:23;Rom.1:9,25;Phil.3:3;2Tim.1:3;Heb.9:9,10:2,13:10;Rev. 7:15. Iwill not deny but that itmay comprise thewhole ofgospelobedience,which is λογικὴ λατρεία,Rom. 12:1,—our "reasonableservice;"butIjudgethatherepeculiarrespectishaduntotheworshipofGodaccordingtothegospel,whichwasbroughtinupontheremovalofall those institutions of worship which were appointed under the oldtestament. Herein the apostle would have the believingHebrews to bediligent; which they would not be in a due manner without an equalattendanceuntoallotherdutiesofevangelicalobedience.

Εὐαρέστως. Wherefore it is added, that we should thus serve God"acceptably," aswe havewell rendered theword; that is, so as thatwemaybeaccepted,orfindacceptancewithhim.Asitrespectstheworshipof God, it is sometimes applied unto the persons that perform it,sometimesuntotheworshipitselfperformed.Withrespectuntoboth,itsignifiesthatwhichiswell-pleasinguntoGod,thatwhichisacceptedwithhim,Rom.12:1,2;2Cor.5:9;Eph.5:10;Phil.4:18;Col.3:20;Heb.11:5,6:inallwhichplaces,andothers,theverboradjectiveisused;theverbonlyinthisplace,"acceptably."

There isan intimationthattheremaybeaperformanceof thedutiesofdivineworship,whenyetneitherthepersonsthatperformthemnortheduties themselves are accepted with God. So was it with Cain and hissacrifice;soisitwithallhypocritesalways.Theprincipalthingsrequiredunto this acceptation are, (1.) That the persons of the worshippers be"accepted in the Beloved." God had respect unto Abel, then to hisoffering.(2.)Thattheworshipitself,inallthedutiesofit,andthewholemannerofitsperformance,beofhisownappointmentandapprobation.Hereon all Judaical observances are rejected, becausenowdisapprovedbyhim.(3.)Thatthegracesoffaith,love,fear,reverence,anddelight,be

in actual exercise: for in and by them alone, in all our duties, we giveglory unto God; which the apostle declares in the remaining words oftheseverses.

Ἔχωμενχάριν.4.InorderuntothisservingofGod,itisrequiredofus,inawayofduty,thatwe"havegrace."Somecopieshaveἔχομεν,whicharefollowedbytheVulgarandsomeothertranslations,"Wehavegrace."Butthemost, andmost ancient copies, have ἔχωμεν, "Let us have," whichsuits the other words and design of the place; for it is not a privilegeasserted,butadutyprescribed.

Χάρινheremaybe taken in adouble sense: (1.)For the free grace andfavourofGodinChrist,whichweobtainbythegospel.Andinthissenseit ismostfrequentlyusedintheScripture.(2.)Forinternal,sanctifying,aiding,assistinggrace,asitisinotherplacesinnumerable.Andthewordἔχωμενmayhaveadoublesignificationalso.Foritisnotabarehavingorpossessionthatisintended;forthatisnottheobjectofanexhortationinthewayofaduty:butitsignifieseither"toretainandholdfast,"asourtranslatorsrenderitinthemargin;orto"obtainandimprove;"inwhichsensethewordisoftenused.

Andthesedoublesignificationsofthewordsaresuiteduntooneanother.Takeἔχωμεν, "Letushave," in the first sense, "to retainandhold fast,"and it answers unto χάριν, or "grace," in the first sense of the word,namely,thegraceandfavourofGod,whichweobtainbythegospel.Thisweareexhortedunto,1Cor.15:1;Gal.5:1;Phil.1:27,4:1;1Thess.3:8.SeeRom.5:2.Thusthedutyintendedshouldbeperseveranceinthefaithofthegospel,wherebyaloneweareenabledto"serveGodacceptably."Takeitinthelattersense,anditanswersunto"grace"inthelattersensealso;thatis,forinternal,spiritualaidsofgrace,enablingusuntothisdutyofservingGod,withoutwhichwecannotsodo.Thisisthepropersenseoftheplace.TheserviceofGodinsuchawayandmannerasisacceptableuntohimisrequiredofus,—itisdueupontheaccountoftheunspeakableprivilegeswhichwe receive by the gospel, before declared;—but this ofourselves,withoutspecialdivineaidandassistance,wearenowayabletoperform:for"withoutChristwecandonothing."Wehavenosufficiencyofourselvestothinkordoanythingasweought:"ItisGodwhoworkethinusbothtowillandtodoofhisowngoodpleasure."It istherefore in

order unto the end of serving acceptably, required of us, thatwe have,that is, that we obtain and improve, this grace of God, or the aids ofdivinegrace.

Διʼἧς. Now,whereas this "grace"may be considered either as unto itsessenceandthefirstcommunicationofituntous,orasuntoitsdegreesand measures with respect unto its continual exercise, it may be hereconsideredbothways.Forwithoutitinthefirstsense,asitissanctifying,wecannotserveGodacceptablyatall;andinthelatter,itisrequiredtobe exercised in every particular duty of divine worship. And this isespecially intended, the formerbeingsupposed. 'You thathave receivedgrace essentially considered, unto your sanctification, endeavourmuchan increaseof it in itsdegreesandmeasures,so thatbeing incontinualexercise, you may be enabled by it to serve God acceptably.' And twothings evince this sense: (1.) That this grace is assigned as theinstrumentalefficientcauseofthedutyproposed:"Bywhich," 'byvirtuewhereof, inwhose strength, bywhich you are enabled.'Now, this is nootherbutinternal,aiding,assistinggrace,initsexercise.(2.)Thethingsprescribed to accompany this service of God on our part, namely,"reverence and godly fear," are such graces themselves, or acts of thatgrace.

Itismosttrue,thattheholdingfastthegraceofthegospel,thedoctrineof the love and favour ofGod in Christ Jesus, is an effectualmeans ofenabling us to serveGod acceptably. For thereby, or by the exercise offaiththerein,wedoderivespiritualstrengthfromChrist,asthebranchesderivejuiceandnutrimentfromthevine,toenableusthereunto.Andifwedecayinthefaiththereof,muchmoreifwerelinquishit,wecanneverserveGod inaduemanner. Iwouldnot thereforeexcludethatsenseofthewords,thoughIjudgethelattertobemoreespeciallyintended.And,—

(1.)WithoutthisgracewecannotserveGodatall.Heaccountsnotthatashis worship or service which is performed by graceless persons. (2.)WithoutthisgraceinactualexercisewecannotserveGodacceptably;foritistheexerciseofgracealonethatisthelifeandsoulofdivineworship.(3.)Tohavean increase inthisgraceasunto itsdegreesandmeasures,and to keep it in exercise in all duties of the service of God, is a duty

required of believers by virtue of all the gospel privileges which theyreceivefromGod;forhereinconsiststhatrevenueofglorywhichontheiraccount he expecteth and requireth. (4.) This is the great apostolicalcanon for thedueperformanceofdivineworship,namely, "Letushavegracetodoit;"allothersareneedlessandsuperfluous.

Μετὰαἰδοῦςκαὶεὐλαβείας.5.Themanneroftheperformanceofthedutyexhorted unto is also prescribed. And this is, that it be done "withreverence and godly fear." These words are not anywhere else usedtogetherwithrespectuntotheserviceofGod,norapart.Αἰδώς,whichwetranslate"reverence,"isbutoncemoreusedintheNewTestament,whereit signifies "pudor" or "modestia,"—"shame-facedness" or "modesty," 1Tim.2:9;butnowhereelse.ItisappliedtodenoteagraceorvirtueintheworshipofGod.Εὐλαβείαisusedonlyhere,andchap.5:7;whereseetheexposition. See also chap. 11:7.We render it, "with godly fear." For theverb is sometimes used for "fear,"without any respect to religion,Acts23:10;andtheadjective,for"religious"or"devout,"withoutanyespecialrespecttofear,Luke2:25;Acts2:5,8:2:bothareincludedinit.

Thesenseofthewordsinthisplacemaybelearnedbestfromwhattheyare opposed unto. For they are prescribed as contrary unto some suchdefects and faults in divine worship as from which we ought to bedeterredby the considerationof theholiness and severity ofGod; as ismanifest from the addition of it in the next words, "For our God is aconsumingfire."Nowthosevicesfromwhichweoughttobedeterredbythisconsideration,are,(1.)WantofaduesenseofthemajestyandgloryofGod,withwhomwehavetodo.Forwhereashehadprovidedagainstthis evil under the old testament, by the dread and terror which wereingenerated in the people by the giving of the law, by many severeinterdictionsoftheirapproachuntopledgesofhispresenceamongthem,and the prescription of outward ceremonies in all their accesses untohim;allthesethingsbeingnowremoved,yetadeep,spiritualsenseofhisholinessandgreatnessoughttoberetainedinthemindofallthatdrawnigh unto him in his worship. (2.) Want of a due sense of our ownvileness, and our infinite distance from him in nature and condition;whichisalwaysrequiredtobeinus.(3.)Carnalboldness,inacustomaryperformance of sacred duties, under a neglect of endeavouring the

exerciseofallgraceinthem;whichGodabhors.Topreventtheseandthelike evils, these graces or duties are prescribed. Wherefore αἰδώς, "orpudor spiritualis," is "a holy abasement of soul in divineworship, in asense of the majesty of God, and our own vileness, with our infinitedistancefromhim."This,inextraordinaryinstances,iscalled"blushing,"being"ashamed,"and"confusionofface,"Ezra9:6;Dan.9:7.Soit is inextraordinary cases; but for the essence of it, it ought always toaccompanyusinthewholeworshipofGod.Andεὐλαβείαis,"areligiousaweonthesoulinholyduties,fromaconsiderationofthegreatdangerthereisofsinfulmiscarriagesintheworshipofGod,andofhisseverityagainst such sins and offences." Hereby the soul ismoved and excitedunto spiritual care and diligence, not to provoke so great, so holy andjealousaGod,byaneglectofthatexerciseofgracewhichherequiresinhis service, which is due unto him on the account of his gloriousexcellencies.

Andwemayconsiderofhowgreatimportancethisexhortationanddutyare. For this charge of serving God from a principle of grace, in themannerdescribed,isthatwhichisgivenuntousintheconsiderationofthekingdomwhichwehavereceived,andenforcedwiththatoftheterroroftheLordwithrespectuntoallmiscarriagestherein;whichisurgedalsointhelastverse.

Ver.29.—"ForourGod[is]aconsumingfire."

Thisisthereasonmakingtheforegoingdutynecessary.'Thereforeoughtwe to serve God with reverence and fear, because "he is a consumingfire." ' The words are taken from Deut. 4:24, where they are used byMosestodeterthepeoplefromidolsorgravenimagesintheworshipofGod;forthisisasinthatGodwillbynomeansbearwithal.AndthesamedescriptionofGodisappliedherebytheapostleuntothewantofgracewith reverence and fear in that worship which he hath appointed.Wemaynotpleaseourselvesthattheworshipitselfwhichweattenduntoisby divine institution, not idolatrous, not superstitious, not of our owninvention;forifwearegracelessinourpersons,devoidofreverenceandgodly fear in our duties, Godwill deal with us even aswith themwhoworshiphimaftertheirownhearts'devisings.

Thereisametaphorintheexpression.Godiscomparedto,andsocalleda"devouringfire,"becauseofalikenessineffectsasuntothecaseunderconsideration.Forasavehementfirewillconsumeanddevourwhatevercombustiblematteriscastintoit,sowillGodwithafieryterrorconsumeanddestroysuchsinnersasareguiltyofthesinhereprohibited.Andassuch, will such sinners,—namely, hypocrites and false-worshippers,—apprehendhimtobe,whentheyfallunderconvictions,Isa.33:14.

Ὁ Θεὸς ἡμῶν. And he is called herein "our God;" as in Moses to thepeople, "The LORD thy God." A covenant relation unto him is in bothplacesintimated.Whereforealthoughwehaveafirmpersuasionthatheis our God in covenant, yet it is his will that we should have holyapprehensions of his greatness and terror towards sinners. See 2 Cor.5:10,11.

Πῦρ καταναλίσκον. Two things are represented unto us in thisexpression,"Aconsumingfire."1.ThenatureofGod,asdeclaredinthefirstcommandment.And,2.Hisjealousywithrespectuntohisworship,asitisexpressedinthesecond.

1.Theholinessandpurityofhisnature,withhisseverityandvindictivejustice, are represented hereby. And these, as all other his essentialproperties,areproposeduntousinthefirstcommandment.Fromthemitisthathewillconsumeimpenitentsinners,suchashavenointerestintheatonement,evenasfireconsumesthatwhichiscastintoit.

2.Hisjealousywithreferenceuntohisworshipisherealsorepresented,asdeclaredinthesecondcommandment.So it isaddedinthatplaceofMoses,"TheLORDthyGodisaconsumingfire,ajealousGod."ThistitleGod first gave himself with respect unto his instituted worship, Exod.20:5. And this affection or property of jealousy is figuratively ascribeduntoGod,byananthropopathy. Inman, it is a vehementaffectionandinclination, arising from a fear or apprehension that any other shouldhaveaninterestinorpossessthatwhichtheyjudgeoughttobepeculiaruntothemselves.Andithathplaceprincipallyinthestateofmarriage,orthat which is in order thereunto. It is therefore supposed that thecovenant between God and the church hath the nature of a marriagecovenant,whereinhecallethhimselfthehusbandthereof,andsaiththat

he is married unto it, Isa. 54:5; Jer. 3:14. In this state, it is religiousworship,bothasuntotheoutwardformofitindivineinstitution,anditsinward formof faithandgrace,whichGodrequires,aswhollyhisown.With reference, therefore, unto defects and miscarriages therein, heassumeth that affection unto him, and calleth himself "a jealous God."And because this is a vehement, burning affection, God is said on theaccountofittobe"aconsumingfire."Andwemayobserve,that,—

Obs.VIII.HoweverGodtakesusnearuntohimselfincovenant,wherebyheisourGod,yetherequiresthatwealwaysretaindueapprehensionsoftheholinessofhisnature,theseverityofhisjusticeagainstsinners,andhisardentjealousyconcerninghisworship.

Obs.IX.Theconsiderationofthesethings,andthedreadofbeingbyguiltobnoxious unto their terrible consuming effects, ought to influence ourminds unto reverence and godly fear in all acts and parts of divineworship.

Obs.X.WemaylearnhowgreatourcareanddiligenceabouttheservingofGodoughttobe,whicharepressedonusbytheHolyGhostfromtheconsiderationofthegreatnessofourprivilegesontheonehand,namely,ourreceivingthekingdom;withthedreadfuldestructionfromGodontheother,incaseofourneglectherein.

Obs. XI. The holiness and jealousy of God, which are a cause ofinsupportable terror unto convinced sinners, driving them from him,have towards believers only a gracious influence into that fear andreverencewhichcausesthemtocleavemorefirmlyuntohim.

ΜόνῳτῷΘεῷδόξα.

———

CHAPTER13

INthecloseoftheepistle,containedinthischapter,theapostlegivesusnew instances of that divine wisdom wherewith he was actuated inwritingofthewhole;whichtheapostlePeterrefersunto,2Pet.3:15.Andas it will communicate an inexpressible sense of itself unto everyintelligent reader, whomeditates upon it with that faith and reverencewhicharerequiredintheperusaloftheseholywritings;sowemaygive,atourentranceintotheexpositionofthechapter,somefewinstancesingeneralwhereinitdotheminentlyappear.

1. Having solidly laid the foundations of faith and obedience, in thedeclarationofthemysteryofthepersonandofficesofChrist,hedescendsunto his exhortation with respect unto evangelical and moral duties,whichheproposesuntothechurch inonedistinctviewthroughout thischapter. And herein, (1.)He prescribes by his own example, as he alsodothinmostofhisotherepistles,thetrueorderandmethodofpreachingthe gospel; that is, first todeclare themysteries of it,with the grace ofGod therein, and then to improve it untopractical duties of obedience.Andtheywillbemistaken,whointhisworkproposeuntothemselvesanyothermethod; and thosemost of all, who think one part of it enough,without the other. For as the declaration of spiritual truths, withoutinstructionhowtheyarethevital,quickeningformofobedience,andtheapplication of them thereunto, tends only unto that "knowledge whichpuffethup,butdothnotedify;"sothepressingofmoralduties,withoutaduedeclarationofthegraceofGodinChristJesus,whichaloneenablesus unto them, and renders them acceptable unto God, with theirnecessary dependence thereon, is but to deceive the souls ofmen, andlead them out of the way, and off from the gospel. (2.) Issuing all hisdiscoursesinthisexhortationuntospiritualorevangelicalobedience,hedeclares that the science or knowledge of divine mysteries is partlypractical,asunto itsnextand immediateend inthemindsandsoulsofmen.Itissofarfromtruth,thatbythelibertyofthegospelwearefreedfromanobligationuntospiritualandmoralduties,thattheuseofallthetruthsrevealedinit,is,astodirectusuntotheirrightperformance,soto

lay more and new obligations on us to attend with all diligence untothem.(3.)Inthisplace,insistingatlargeonthedoctrineofthegospel,hedoth but name the heads of the dutieswhichhe exhorts unto: for theywere for the most part known and confessed amongst the Hebrews,whereastheotherwasgreatlyexposedandcontradicted.Andhereinalsohehathsetanexampleuntothepreachersofthegospel,asuntothetimesand circumstances of theirwork.For therein ought they to labourwithmost diligence, where they find the greatest oppositionmade unto thetruth,orthegreatestdifficultyintheadmissionofit.(4.)Hemanifests,inthismethodofhisprocedure, that it is tonopurpose todealwithmenaboutdutiesofobedience,beforetheyarewellfixedinthefundamentalprinciplesoffaith.HereinhelaboursfortheinstructionandconfirmationoftheseHebrews,beforeheengagesonhisprescriptionofduties.

2. In the enumeration of duties which he designs,—because it was notpossiblethatheshouldmakementionofallthosewhicharenecessaryinourChristiancourse,—hefixesontheminparticularwhichheknewweremost necessary for the Hebrews to attend unto with diligence in theirpresentcircumstances;asweshallseeinourconsiderationofthem.Andherein also ought he to be our example in the work of our ministry.Circumstances ofttimes make it necessary that some duties be morediligently pressed on our people than others, in themselves of no lessimportancethanthey.

3. His divine wisdom doth manifest itself in the intermixture ofevangelicalmysterieswithhisexhortationuntoduties;wherebyhebotheffectually presses the duties themselves, and manifests that the mostmystical parts of divine truths and institutions are instructive untoduties, if rightly understood. The consideration hereof also we shallattenduntoinourprogress.

4.Itdothsointhatsolemnprayerforablessingonanddueimprovementof his whole doctrine; wherein he briefly comprises the sum andsubstance of themostmysterious truths, concerning the person, office,and sacrifice of Christ, which he had before insisted on; wherein,accordingtoourability,weoughttofollowhisexample.

Forthepartsofthischapter,(thewholebeinghortatory,)theyarethese:

1. An injunction of, and exhortation unto, several duties of obedience;withespecialenforcementsgivenuntosomeofthem,verses1–6.2.Untofaith, and stability therein, from the instrumental cause and especialobjectofit;withawarningtoavoidwhatiscontrarythereunto,verses7–12.3.Anexhortation,occasionedbywhatwasspokeninconfirmationofthe preceding exhortation, unto self-denial and patient bearing of thecross, verses 13, 14.4.A renewed chargeof sundryduties,with respectuntoGod,theirchurch-relation,oneanother,andhimself,verses15–19.5.AsolemnprayerforthecomplementoftheblessedworkofthegraceofGod inChrist towards themall, verses20, 21. 6.The conclusionof thewhole,insundryparticulars,verses22–25.

Inthefirstpart,thedutiesexhorteduntoare,(1.)Brotherlylove,verse1.(2.)Hospitality,verse2.(3.)Compassiontowardsthosethatsufferforthegospel, verse 3. (4.)Chastity,with thenature anddueuse ofmarriage,verse4.(5.)Contentment,withthegroundsandreasonsofit,verses5,6.

Hebrews13:1

Ἡφιλαδελφίαμενέτω.

Vulg.Lat., "charitas fraternitatis," "the loveof thebrotherhood;"not soproperly. Syr., "love of the brethren." And unto μενέτω, both add, "invobis," "in you." "Amor fraternus," "charitas fraterna." Μενέτω,"maneat;" that is, "constansmaneat."Why it is thus enjoined,we shallinquire.

Ver.1.—Letbrotherlylovecontinue,[abideconstant.]

The duty commanded is "brotherly love;" and the manner of theinjunctionofitis,thatit"remain,"or"continue."

Ἡφιλαδελφία. First, Love is the fountain and foundation of allmutualduties,moralandecclesiastical;whereforeitishereplacedintheheadofboth sorts, which are afterwards prescribed. And thereon the apostleimmediately subjoins the two principal branches of it in duties moral,namely, hospitality and compassion; wherein he comprises all acts of

mutual usefulness and helpfulness, instancing in such as principallystoodinneedofthem;namely,strangersandsufferers.

All lovehath its foundation in relation.Where there is relation there islove,orthereoughtsotobe;andwherethereisnorelationtherecanbenolove,properlysocalled.Henceitisherementionedwithrespectuntoabrotherhood.

There is a threefold brotherhood, or fraternity:—1. Natural; 2. Civil; 3.Religious.

1.Naturalbrotherhoodiseitheruniversalormorerestrained.

(1.)Thereisauniversalfraternityofallmankind:"Godhathmadeofonebloodallnationsofmentodwellonallthefaceoftheearth,"Acts17:26.Henceeveryone,bythelawofnature,iseveryone'sneighbourandeveryone's brother, his keeper andhelper.Wherefore all strife, envy, hatred,wrong,oppression,andbloodshedamongmankind, isof theevilone, 1John 3:12. There is a love, therefore, due unto all mankind, to beexercised as opportunity and circumstances do require.We are to "dogooduntoallmen,"Gal.6:10.Andwherethisloveiswantinginany,(asitisinthemost,)theredwellsnorealvirtueinthatmind.

(2.) Again, this natural brotherhood is restrained; and that, [1.] Withreferenceuntosomestockorspring,fromwhenceapeopleornationdidoriginallyproceed,beingthereinseparatedfromothernationsorpeople.SotherewasabrotherhoodamongalltheIsraelites,whodescendedfromthe same common stock; that is, Abraham. Hence they esteemedthemselves all brethren, and called themselves so: "My brethren, mykinsmenaccordingtotheflesh,"Rom.9:3.Sotheyareconstantlycalledbrethren in the law, in theprescriptionofdutiesunto them: "He is thybrother,"etc. [2.]Withrespectuntoanearstock,as thechildrenof thesame parents; which in the Scripture is constantly extended untograndfathers also. Hence they are commonly in the Scripture calledbrethrenandsisterswhoaredescendantsfromthesamegrandfatherorgrandmother; onwhich account some are called the brethren of Jesus,Matt.12:46,47.Theloverequiredinthisrelationisknown;butitisnothereintended.

2.There is a civil fraternity.Persons voluntarily coalescing into varioussocieties, do constitute a political brotherhood; but this hath here noplace.

3.Thisbrotherhoodisreligious.AllbelievershaveoneFather,Matt.23:8,9; one elder Brother, Rom. 8:29, who is not ashamed to call thembrethren, Heb. 2:11;—have one Spirit, and are called in one hope ofcalling,Eph.4:4;whichbeingaSpiritofadoption,interesteththemallinthe same family, Eph. 3:14, 15, whereby they become "joint-heirs withChrist," Rom. 8:17. See the exposition on chap. 3:1. This is thebrotherhoodprincipallyintendedinthedutyoflovehereprescribed.ForalthoughtherewasthenaturalrelationalsoamongtheseHebrews,yetitwasoriginallyfromtheircoalescencyintoonesacredsociety,byvirtueoftheir covenant with God, that they became brethren of one family,distinctfromallothersintheworld.Andthisrelationwasnotdissolved,but further confirmed, by their interest in the gospel; whence theybecame"holybrethren,partakersoftheheavenlycalling,"Heb.3:1.

Thisbrotherhoodisthefoundationofthelovethat ishereenjoined;for"everyonethatlovethhimthatbegat,lovethhimalsothatisbegottenofhim,"1John5:1.Itisnotconvenienttoourpurposetoinsistlongonthedeclarationofthenatureofthisgraceandduty.Ithathalsobeenspokenunto in the expositionon chap.6:10, 11.Here I shall observe some fewthingsonlyconcerningit,andtheyarethosewhereinitdiffersfromthenaturallove,orthatwhichhathonlymoralorcivilmotivesorcauses.For,(1.)The foundationof it is in gratuitousadoption: "Yeare all brethren,andone isyourFather,which is inheaven,"Matt.23:8,9.And it isbyadoption that they are all taken into and made brethren in the samefamily,1John3:1.(2.)ItisapeculiargraceoftheSpirit:"ThefruitoftheSpirit is love;" and therefore it is frequently, almost constantly, joinedwithfaithinChristJesus,Philem.5;1John3:23.Itisthatwhichnomancan have in nor of himself; itmust be "given us from above." (3.) It ispeculiar in its example; which is the love of Christ unto the church, 1John3:16;whichgivesitadifferentnaturefromalllovethateverwasintheworldbefore. (4.)And it is so in thecommandment,given for itbyChristhimself,withtheendsthathehathassigneduntoit.Hecallsithiscommandment in a peculiar manner, John 15:12, and thence "a new

commandment,"John13:34; 1John2:7,8;2John5;—thatwhereinhewillbeownedaboveallothers.Andhedesigns theendsof it tobe, thespecial glory of God, and an evidence unto the world that we are hisdisciples,John13:35.(5.)Itissoinitseffects,bothinternalandexternal:such are pity, compassion, joy in prosperity, prayer, usefulness in allthings, spiritual and temporal, as occasion doth re quire; patience,forbearance, delight, readiness to suffer for, and lay down our livestowards and for each other; which are all frequently inculcated andlargely declared in the Scripture. And two things I shall only henceobserve:—

Obs. I. That the power and glory of Christian religion are exceedinglydecayedanddebasedintheworld.—NextuntofaithinChristJesus,andtheprofessionthereof,thelifeandbeautyofChristianreligionconsistinthemutualloveofthemwhoarepartakersofthesameheavenlycalling,whichallpretendunto.AndthisisthatwhereontheLordChristhathlaidtheweightofthemanifestationofhisgloryintheworld,namely,thelovethatisamonghisdisciples;whichwasforetoldasthepeculiargloryofhisruleandkingdom.Butthereareonlyafewfootstepsnowleftofitinthevisiblechurch;somemarksonlythatthereithathbeen,anddweltofold.It is, as unto its lustre and splendour, retired to heaven, abiding in itspower and efficacious exercise only in some corners of the earth, andsecret retirements. Envy, wrath, selfishness, love of the world, withcoldness in all the concerns of religion, have possessed the place of it.And in vain shall men wrangle and contend about their differences inopinions, faith, and worship, pretending to design the advancement ofreligionbyanimpositionoftheirpersuasionsonothers;unlessthisholylovebeagainintroducedamongallthosewhoprofessthenameofChristalltheconcernsofreligionwillmoreandmorerunintoruin.

TheverynameofabrotherhoodamongstChristiansisamatterofscornandreproach;andalltheconsequentsofsucharelationaredespised.Butit is marvellous how any men can persuade themselves that they areChristians,andyetbenotonlystrangers,butenemiesuntothislove.

Obs.II.Wherethepretenceofthisloveiscontinuedinanymeasure,yetits nature is unknown, and its effects are generally neglected.—Such alove as arises from a joint interest in gratuitous adoption, powerfully

infused into the mind and wrought in the heart by the Spirit thereof,effectually incliningunto itsexercise,both internalandexternal,withaspiritualsenseofa fraternalrelationbythesamenewnaturecreatedinthemall,ofwhomthisloveisrequired;extendingitselfnotonlyuntoallduties of mercy, bounty, compassion, and delight, but even unto thelayingdownofourlivesforeachotherwhencalledthereunto;isneitherknownbymanynormuchinquiredafter.

Μενέτω.Secondly,Themanneroftheprescriptionofthisdutyis,thatitshould "continue," or "abide constant;" which is peculiar. For hesupposesthat this lovewasalready inthem,alreadyexercisedbythem;andhedothnotthereforeenjoinit,butonlypressitscontinuance.Sohetreateth them in like manner, chap. 6:9–12. And this insinuation orconcessionisofgreatforceinthepresentexhortation.Menarefreeandwillingtobepressedtocontinueindoingthatwhichofthemselvestheyhave chosen to do. And it belongs unto ministerial wisdom, inexhortations unto duty, to acknowledge what is found of it already inthem with whom they treat. For the owning of any duty is anencouragementdueuntothembywhomitisperformed.

Besides, the apostle in this charge seems to give an intimation of thedifficulty that there is in the preservation of this grace, and theperformanceofthisduty.Sothewordisused,andsorenderedbymany,"toabideconstant;"thatis,againstdifficultiesandtemptations.Itisnotmerely,'Letitcontinue,'but,'Takecarethatitbepreserved;'foritisthatwhichmanyoccasionswillbeapttoweakenandimpair.Whenmenarefirstcalledintothatrelationwhichisthefoundationofthisduty,theyareusuallywarmlyinclineduntoit,andreadyforitsexercise;butinprocessoftimeinnumerableoccasionsarereadytoimpairit;besidesthatthosegraceswhichareseatedintheaffectionsareaptofthemselvestodecay,ifnotrenewedbyfreshsuppliesfromabove.Againstallthosethingswhichmightweakenmutualloveamongstthem,theapostlegivesthemcautioninthisword,"Letitabideconstant."And,—

Obs.III.Weareespeciallytowatchuntothepreservationofthosegraces,and the performance of those duties, which in our circumstances aremostexposeduntoopposition.Inparticular,—

Obs. IV. Brotherly love is very apt to be impaired and decay, if weendeavournotcontinuallyitspreservationandrevival.Thisisevidentinthesadeventofthingsbeforementioned.And,—

Obs.V.Itisapartofthewisdomoffaithtoconsiderarightthewaysandoccasionsofthedecayofmutuallove,withthemeansofitspreservation.Withoutthiswecannotcomplywiththiscautionandinjunctioninaduemanner.

1.Thecausesofthedecayofthislove,whenceitdothnotcontinueasitought,are,(1.)Self-love;(2.)Loveofthispresentworld;(3.)Aboundingoflustsintheheartsofmen;(4.)Ignoranceofthetruenaturebothofthegraceandtheexerciseofit,initsproperduties;(5.)Principally,thelossof a concernment in the foundation of it, which is an interest ingratuitous adoption, and the participation of the same Spirit, the samenewnatureandlife.Wherethisisnot,thoughconvictionoftruthandtheprofessionof itmay for a seasonmake an appearance of this brotherlylove,itwillnotlongcontinue.

2.Theoccasionsofitsdecayandlossare,(1.)Differencesinopinionandpracticeaboutthings inreligion;(2.)Unsuitablenessofnatural tempersand inclinations; (3.) Readiness to receive a sense of appearingprovocations; (4.) Different, and sometimes inconsistent, secularinterests; (5.) An abuse of spiritual gifts, by pride on the one hand, orenvy on the other; (6.) Attempts for domination, inconsistent in afraternity:whicharealltobewatchedagainst.

3.Themeansofitscontinuanceorpreservationare,(1.)Anendeavourtogrowandthriveintheprincipleofit,orthepowerofadoptinggrace(2.)A due sense of the weight or moment of this duty, from the especialinstitution and command of Christ; and, (3.) Of the trial which iscommitted thereunto, of the sincerity of our grace and the truth of oursanctification; for by thiswe know thatwe arepassed fromdeathuntolife: (4.)Adueconsiderationof theuse,yeanecessity,of thisdutyuntothegloryofGodandedificationofthechurch;and,(5.)Ofthatbreachofunion,lossofpeace,disorderandconfusion,whichmustandwillensueon theneglectof it: (6.)Constantwatchfulnessagainstall thosevicioushabitsofmind,inself-loveorloveoftheworld,whichareapttoimpairit:

(7.)Diligentheedthatitbenotinsensiblyimpairedinitsvitalacts;suchas are patience, forbearance, readiness to forgive, unaptness to believeevil; without which no other duties of it will be long continued: (8.)Ferventprayer forsuppliesofgraceenablingus thereunto:withsundryothersofalikenature.Andifwejudgenotthisdutyofsuchimportanceastobeconstant intheuseof thesemeansfor themaintenanceof it, itwillnotcontinue.

The continuance of the church depends in the second place on thecontinuance of brotherly love. It doth so in the first place on faith inChristJesus,wherebyweholdtheHead,andarebuiltontheRock;butinthesecondplace,itdothsoonthismutuallove.Allotherpretencesaboutthesuccessionandcontinuanceof thechurcharevain.Wherethis faithand love are not, there is no church;where they are, there is a churchmaterially,alwayscapableofevangelicalformandorder.

It isnot improbablebut that theapostlemightalsohavearespectuntothe especial condition of those Hebrews. They had all relationalfoundationsofmutualloveamongthemfromthebeginning,inthattheywere all of one commonnatural stock, andwere all united in the samesacred covenant for theworship ofGod.Hereon they hadmany divinecommandsformutuallove,andtheexerciseofallitseffects,asbecameanatural and religious fraternity. Accordingly, they had an intense lovetowards all those who on these accounts were their brethren. But inprocess of time they corrupted this, as all other divine orders andinstitutions.For their teachers instructed them that themeaningof thecommandformutuallovedidincludeapermission,ifnotacommand,tohate all others.So they interpreted the lawof love recordedLev. 19:18,"Thoushalt lovethyneighbour,andhatethineenemy,"Matt.5:43.Andthepeoplepractisedaccordingly,notthinkingthemselvesobligedtoshowtheleastkindnessuntoanybuttheirowncountrymen.Hereontheygrewinfamous in the world. So Tacitus affirms of them: "Apud ipsos, fidesobstinata, misericordia in promptu; adversus omnes alios hostileodium."—Hist.lib.v.Andthesatirist:

"Nonmonstrareviaseademnisisacracolenti,

Quaesitumadfontemsolosdeducereverpos."—Juv.Sat.xiv.103.

This horrible corruption and abuse of the law, which exposed them toreproach,whereas thedueobservanceof itwas theirglory,ourSaviourcorrectedasuntothedoctrineofit,Matt.5:43,44;andrectifiedasuntoitspractice intheparableof theSamaritan,Luke10:30,31,etc.Butyettheir mutual love, on the grounds and reasons mentioned, was good,useful, and commendable. But whereas by the gospel their originalbrotherhoodwasas itweredissolved, theGentilesbeing taken into thesame sacred communionwith them, some of themmight suppose thattheobligationuntomutual lovewhich theywereunderbeforewasnowalsoceased.Thistheapostlewarnsthemagainst,givinginchargethatthesame love should still continue inall its exercise,butwith respectuntothatnewfraternitywhichwasconstitutedbythegospel.

Hebrews13:2

Τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε· διὰ ταύτης γάρ ἔλαθόν τινεςξενίσαντεςἀγγέλους.

Φιλοξενίας. Syr., אינסכאד אתמחר , "the compassionate love of strangers.""Hospitalitatis," "hospitality." We have well rendered it, "to entertainstrangers." Πολυξενία, is "a promiscuous entertainment of all,"—thekeeping, as we call it, of an open house; ἀξενία, is "a defect inentertainment," through covetousness or roughness of nature; bothcondemnedby theheathen:Μηδὲ πολύξεινον,μηδ ἄξεινονκαλεέσθαι,Hesiod.

Ἔλαθον.Mostcopiesof theVulgarread"placuerunt;"whichwasput inby them who understood not the Grecism of "latuerunt," for "inscii,""unawares," not knowing (that is, at first) who they were whom theyentertained.

TheSyriac thus reads thewhole verse: "Forgetnot loveunto strangers;for by this some were worthy, when they perceived it not, to receiveangels."

Ver. 2.—Benot forgetful [forgetnot] to entertain strangers; for therebysomehaveentertainedangelsunawares.

There are plainly in the words, first, A prescription of a duty; and,secondly,Theenforcementofitbyaneffectualmotiveorreason.

And in the first there is, 1. The duty itself prescribed, which is to"entertainstrangers;"and,2.Themannerofitsprescription,"Forgetnottodoit;"benotforgetfulofit.

Τῆςφιλοξενίας.1.Thedutyprescribedisthe"entertainingofstrangers:"Φιλοξενία.Thewordisgenerallyrenderedby"hospitality;"andmaywellbeso,ifweconsidertheoriginaloftheword;butinitsuseitissomewhatotherwiseappliedamongus.Foritrespectssuchasarestrangersindeed,

andunknownuntousasuntoothercircumstances,andsosuchasreallystand inneedofhelpand refreshment;butwithus it is applieduntoabountiful, and, it may be, profuse entertainment of friends, relations,neighbours,acquaintances,andthelike.

Theoriginalwordhathrespectnotsomuchuntotheexerciseofthedutyitself, as to the disposition, readiness, and frame of mind, which arerequired in it and unto it. Hence the Syriac renders it, "the love ofstrangers," and that properly. But it is such a love as is effectual, andwhose proper exercise consisteth in the entertainment of them; whichcomprisesthehelpandreliefwhichstrangersstandinneedof,andwhichis the proper effect of love towards them. Hence we render it, "toentertainstrangers."

Itisknownwhatismeantby"entertainment;"eventhereceivingoftheminto our houses,with all necessary accommodations, as their occasionsdorequire.Inthoseeasterncountries,wheretheytravelledwhollyorinpartbarefoot,washingoftheirfeet,andsettingmeatbeforethem,asalsotheirlodging,arementioned.

Strangers,evenamongtheheathen,werecountedsacred,andunderthepeculiar protection of God. So speaks Eumaeus unto Ulysses, when heentertainedhimasapoorunknownstranger:—

Ξεῖνʼ,οὒμοιθέμιςἔστ,οὐδεἰκακίωνσέθενἔλθοι,

Ξεῖονἀτιμῆσαι·πρὸςγὰρΔιὸςεἰσὶνἄπαντες

Ξεῖνοίτεπτωχοίτε.—Hom.Odyss.14:56.

"O stranger! it is not lawful for me, though one should come moremiserable than thou art, to dishonour or disregard a stranger; forstrangersandpoorbelongtothecareofGod."

And there was among some nations δίκη κακοξενίας, a punishmentappointedforthosethatwereinhospitable.

The Scripture frequently prescribes or commands this duty. See Deut.10:19; Isa.58:7;Matt.25:35;Luke14:13;Rom.12:13; 1Pet.4:9;James

1:27.

This entertaining of unknown strangers,whichwas so great a virtue inancienttimes, isalmostdrivenoutof theworldbythewickednessof it.The false pretences of some with wicked designs, under the habit andpretence of strangers, on the one hand, and pretences for sordidcovetousness, on the other, have banished it from the earth.And thereare enough,who are calledChristians,whonever oncedreamedof anydutyherein.

Itisgranted,therefore,thatthereisprudenceandcaretobeusedherein,thatwebenotimposedonbysuchasareunworthyofanyentertainment.But it doth not follow that therefore we should refuse all who arestrangers indeed; that is, whose circumstances we know not but fromthemselves.

Itmustalsobeacknowledged,thatwhereasprovisionisnowmadeinallcivilizednationsfortheentertainmentofstrangers,thoughattheirowncost,thingsaresomewhatinthiscasealteredfromwhattheywereintheyoungerdaysoftheworld.

But there was a peculiar reason, taken from the then presentcircumstances of the church, especially of the Hebrews in theirdispersions who belonged thereunto; whereon the apostle adjoins theprescriptionof thisdutyof entertaining strangers as the firstbranchofthatbrotherly lovewhichhehadbefore enjoined, as the first andmosteminentwayofitsactingitself.Forthereweretwothingsthatmadethisdutymorenecessarythanatothertimes.Forthechurchwasthenundergreat persecution in sundry places, whereby believers were driven andscatteredfromtheirownhabitationsandcountries,Acts8:1.Andhereon,followingthedirectionofourblessedSaviour,whentheywerepersecutedinonecity,tofleeuntoanother,theydidsoremoveintootherpartsandplaceswhereintheywerestrangers,andwheretherewereforthepresentsomepeaceandquietness.ForGod ispleasedso toorder things, inhisholy, wise providence, that for the most part persecution shall not beabsolutelyatanytimeuniversal,butthattheremaybesomeplacesofaquietretirement,atleastforaseason,untothem,orsomeofthem,whosedestruction is designed and endeavoured in the places of their own

habitation.So,underthe furiouspapalpersecution inthisnation inthedays of Queen Mary, many cities and places beyond the seas were arefugeforaseasonuntothemwhofledfromhenceforthepreservationoftheir lives.God in such casesmakes a double provision for his church,namely,a refugeandhiding-place for themthatarepersecuted,andanopportunityforthemthatareatpeacetoexercisefaithandlove,yea,allgospel graces, in their helpful kindness towards them. And in casepersecutionatanytimebeuniversal(whichstateisatthistimeaimedat),andtherebenonetoreceivehisoutcasts,hehimselfwillbetheirrefugeand hiding-place: he will carry them into a wilderness, and feed themthere, until the indignationbe over-past.But in the state of the churchwherein itwaswhen the apostlewrote this epistle, thosebelieverswhowereyetinpeaceandrestintheirownhabitations,hadmanyobligationsuponthemtobereadytoentertainstrangers,whoresorteduntothemintheirwanderingsanddistress.

Obs. I. Especial seasons are directions and constraining motives untoespecial duties.—And he who on such occasions will forget to receivestrangers, will not long remember to retain any thing of Christianreligion.

Again;atthattimethereweresundrypersons,especiallyoftheconvertedHebrews, who went up and down from one city, yea, one nation untoanother,ontheirowncostandcharges,topreachthegospel."TheywentforthforthesakeofChrist"(topreachthegospel),"takingnothingoftheGentiles," unto whom they preached, 3 John 7. And these were only"brethren," and not officers of any church, verse 5. The reception,entertainment,andassistanceofthese,whentheycameuntoanychurchorplaceasstrangers,theapostlecelebratesandhighlycommendsinhiswell-belovedGaius,verses5,6.Suchasthese,whentheycametothemsstrangers, the apostle recommends unto the love and charity of theseHebrews inapeculiarmanner.Andhewho isnot ready to receiveandentertainsuchpersons,willmanifesthow littleconcernmenthehath inthegospel,orthegloryofChristhimself.

Now,whereas thisgraceorduty ingeneral ismuchdecayedamong theprofessors of Christian religion, we are greatly to pray, that, upon thereturnal of the especial occasions of it, which lie at the door, yea, are

entered inmanyplaces, itmaybe revived in thehearts and lives of alltruebelievers.

Μὴ ἐπιλανθάνετθε. 2. The manner of the prescription of this duty isexpressedinthatword,"Forget itnot,"benotunmindfulof it;whichispeculiar.Anotherduty,ofthesamenatureingeneralwiththis,hegivesinchargewiththesameexpression,"Forgetitnot,"verse16.Andhedoththereconfirmhis injunctionwithapeculiarreason:"Todogoodandtocommunicateforgetnot;forwithsuchsacrificesGodiswellpleased:"ashere,"Fortherebysomehaveentertainedangels"whichintimatessomepeculiarconcernsoftheseduties.

There is no doubt but that a positive command is included in theprohibition, "Forget not;" that is, "Remember." There are some dutieswhereunto our minds ought always to be engaged by an especialremembrance;andtheyaresuch,forthemostpart,againstwhicheithermuch opposition ariseth, or many pretences are apt to be used for acountenance of their omission. Such is the observation of the Sabbath,the institution and command whereof are prefaced with a solemninjunctiontorememberit.Andthreethingsseemtoberespectedinthisexpression:—

(1.) That we should endeavour to keep up our hearts in and unto aconstant readiness for it. Theword itself, φιλοξενία, respectsmore theframe of themind and heart, their constant disposition unto the duty,thantheactualdischargeofitinparticularinstances.Unlessthemindbepreserved in thisdisposition,we shall fail assuredly inparticular cases."Theliberaldevisethliberalthings,"Isa.32:8.Themindistobedisposedandinclinedhabituallybythevirtueof liberality,or itwillnotseekandlayholdonoccasionsofdoingliberalthings.Andthereasonwhywefindmensounreadyuntosuchdutiesasthathereenjoined,isbecausetheydonot remember to keep their minds in a constant disposition towardsthem.

Obs.II.Ourheartsarenottobetrusteduntoinoccasionalduties, ifwepreserve them not in a continual disposition towards them.—If that belost, no arguments will be prevalent to engage them unto presentoccasions.

(2.)Withrespectuntosurprisals.Seasonsandoccasionsforthisdutymaybefallusatunawares,andwemaylosethembeforewearewellcomposedto judge what we have to do. To watch against such surprisals is heregivenusincharge.

(3.)Itrespectsaconquestoverthosereasoningsandpretenceswhichwillariseagainst thedischargeof thisduty,whenweare triedwithespecialinstances.Someofthemwehavementionedbefore,andothersnotafewwillarisetodivertusfromourdutyherein.

With respect unto these and the like difficulties or diversions, we arecharged"nottoforget,"thatis,alwaystoremember,tobeinareadinessforthedischargeofthisduty,andtodoitaccordingly;forwhichreason,also, the command is enforced by the ensuing encouragement. Andwemayobserve,that,—

Obs. III. The mind ought continually to be upon its watch, and in agraciousdispositiontowardssuchdutiesasareattendedwithdifficultiesand charge; such as that here commanded unto us: without which, weshallfailinwhatisrequiredofus.

The second thing in the words is the enforcement given unto thecommand,fromtheconsiderationoftheadvantagewhichsomeformerlyhad received by a diligent observance of this duty: "For thereby somehaveentertainedangelsunawares."

Διὰ ταύτης γάρ. "For thereby," 'for by this philoxeny;'—the virtueinclininganddisposingtheminduntotheentertainmentofstrangers isinthefirstplaceintended.'Andherebysomebeinginareadinessforthedischarge of this duty, had the privilege of receiving angels under theappearance of strangers.' Had they not been so disposed, they hadneglected the opportunity of so great divine grace and favour. So, themindinlaidwithvirtueandgrace,isequallypreparedtoperformduties,andtoreceiveprivileges.

Τινές. "Some" did so. This is usually referred unto Abraham and Lot,whosestoriestothispurposearerecorded,Gen.18:1,etc.,19:1,etc.Andthere is no doubt but they are referred unto in an especialmanner, as

what they did is recorded expressly by the Holy Ghost. Yet I dare notascribeituntothemalone,exclusivelyuntoallothers.ForIquestionnotbutthatinthoseancienttimes,whereinGodsomuchusedtheministryofangelsabout thechurch,sundryotherbelieverswerevisitedby them"unawares" in like manner; as also, that they were disposed unto thereceivingofthisprivilegebytheirreadinessonalloccasionstoentertainstrangers.Butthoseinstancesleftonthesacredrecordaresufficientuntothepurposeoftheapostle.

Nowthisreceptionofangelswasagreathonouruntothemthatreceivedthem;andsointendedofGod.Andhereinliestheforceofthereasonfordiligence in thisduty,namely, that someof themwhowere sodiligent,had the honour, the favour, the privilege, of entertaining angels. Thoseangelsstoodinnoneedoftheirhospitality,nordidmakeanyrealuseofthe things that were provided for them; but they honoured them in aparticularmannerwiththeirpresence,andgavethemtherebyapledgeofthe especial care and favour ofGod.How could they have any greater,thanbysendinghisgloriousangelstoabideandconferwiththem?Andbothofthem,uponthisentertainmentofangels,wereimmediatelymadepartakersof thegreatestmercieswhereof in this life theywerecapable.And,—

Obs. IV. Examples of privileges annexed unto duties, (whereof theScripture is full,)aregreatmotivesand incentivesunto thesameor thelikeduties.—Forthemotiveusedbytheapostledoesnotconsist inthis,thatwealso,inthedischargeofthisduty,mayreceiveangels,astheydid;nor are we hereby encouraged to expect any such thing: but he showshereby how acceptable this duty is unto God, and how highly it washonoured;whereonwemay,inthedischargeofthesameduty,hopefordivineapprobation,inwhatwaysoeveritseemsgoodtoGodtosignifyituntous.

Ἔλαθον.Thistheydid"unawares."OfthemeaningoftheGreekphrase,and the corruption of the Vulgar Latin, reading "placuerunt" for"latuerunt,"wehavespokenbefore.Itisobserved,thatattheappearanceoftheseangelsuntoAbrahamintheheatoftheday,"hesatinthedoorofhistent,"Gen.18:1:andattheirappearanceuntoLotintheevening,"hesat in the gate of Sodom," where strangers were to enter, chap. 19:1.

Probablybothof themat those seasonshad sodisposed themselves onpurpose, that if they saw any strangers, they might invite and receivethem;whereon theydid soon the firstoccasion thatoffered itself.Andthisalsoshowstheirreadinessanddispositionuntothisduty,whichtheywaitedandsoughtoccasionfor.

Thistheydidunawares,notknowingthemtobeangels;—thatis,theydidnotsowhenfirsttheyinvitedandentertainedthem;forafterwardstheyknew what they were. But at first, both of them made suchentertainments for them of bread andmeat, as they knewwell enoughthatangelsstoodinnoneedof.

And thismaybe laid in thebalanceagainstall those fearsandscrupleswhichareapttoariseinourmindsabouttheentertainmentofstrangers,namely,thattheyarenotsogoodastheyappearorpretendtobe,seeingsomeweresomuchbetterandmorehonourable thanwhatat first theyseemedtobe.

And in some likeness hereunto, the poet, Odyss. P, after he hathdiscoursedsundry thingsexcellentlyaboutpoorandstrangers,with thecareofGodoverthem,adds,asthehighestconsiderationofthem,—

Καίτεθεοὶξέινοισινἐοικότεςἀλλοδαποῖσι

Παντοῖοιτελέθοντες,ἐπιστρωφᾶσιπόληας,

Ἀνθρώπωνὕβριντεκαὶεὐνομίηνἐφορῶντες.—Odyss.17:485.

"The gods themselves, like unto wandering strangers, (seeing they areeverywhere,) do come and visit cities, beholding what is done right orwrongamongmen."

ThosethatappeareduntoAbrahamarecalled"threemen,"becauseoftheoutward shape they had assumed, and the manner of theircommunication. Two of them were angels by nature, one of them byofficeonly;forhewastheSonofGod:forheiscalledJehovah,Gen.18:1,13,17.Andhedealswithhiminhisownname,asuntotheworshipandcovenant-obediencewhich he required of him, verses 17–19.Andwhen

the other angels departed, who entered Sodom at even, chap. 19:1, hecontinuesstillwithAbraham:"ButAbrahamstoodyetbeforetheLORD,"chap.18:22.Andallthepassagesbetweenthemweresuch,thatifadivinepersonbenotopenlyavowedtherein,wecanhavenoassurancethatGodeverspakeortransactedanyofthosethingswhichareascribeduntohimintheScripture,asthemakingoftheworld,andthelike.

SoAbrahamentertainedangels,twoofthemwhoweresobynature,andhimwhowas thensobyoffice;butwhentheyappeareduntohim, theyare not in the Scripture called angels, though those two of themwhichcametoSodomareso,chap.19:1.

Schlichtingius,toopposetheappearanceoftheSonofGodinthatplaceuntoAbraham,takesgreatpainstoconfuteanopinion,"Thatthosethreemenwere the threepersonsof theTrinity;andbecauseAbrahamspakeuntoone,thatsignifiedtheunityofthedivineessenceinthemall."ThesamenotiondothKimchiopposeontheplace;sodothEnjedinus inhisexplications:whichmakesmethinkthatsomehaveexpressedthemselvesuntothatpurpose.Andindeedtherearepassagesinsomeoftheancientsintimating sucha senseof thewords;but it isuniversally rejected longago.Andby thesemen it is raised again, forno endbut that theymayseemtohavesomethingtosayagainsttheappearancesoftheSonofGodundertheoldtestament.NeitherhathSchlichtingiushereanyonewordbutonlyexceptionsagainstthatopinion,whichnomanownsordefends.But it is plain, that he who appeared here unto Abraham, who alsoappeared unto Jacob, Moses, and Joshua, is expressly called Jehovah,speaksandactsasGod, inhisownname,hathdivineworksanddivineworship assigneduntohim,was adored andprayeduntoby themuntowhomheappeared;andinallthingssocarriesit,inassumingalldivineproperties and works unto himself, as to beget a belief in them untowhomheappearedofhisbeingGodhimself.Andwemayobserve,—

Obs. V. Faith will make use of the highest privileges that ever wereenjoyed on the performance of duties, to encourage unto obedience,thoughitexpectsnotanythingof thesamekindontheperformanceofthesameduties.

Obs. VI.Whenmen, designing that which is good, domore good than

they intended, they shall, ormay, reapmore benefit thereby than theyexpected.

Hebrews13:3

The first branch of the exercise of brotherly love, enjoined verse 1, istowardsstrangers,verse2;thenextistowardssufferers,verse3.

Ver. 3.—Μιμνήσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, τῶνκακουχουμένων,ὡςκαὶαὐτοίὄντεςἐνσὠματι.

Μιμνήσκεσθς,"mementote."Vulg.,"memoresestote,""bemindfulof;"itismorethanabareremembrancethatisintended.

Κακουχουμένων. Vulg., "laborantium," "of them that labour;" that is,under distresses. But the word is of the passive voice, and not wellrendered by the active. "Eorum qui malis premuntur," Bez.; "malisafficiuntur;"thatarepressedoraffectedwithevilsorsufferings.Seechap.11:37,wherethesamewordisusedinthesamesense.

Ὡςκαὶαὐτοὶὄντεςἐνσώματι.Syr.,"asmenwhoareclothedwithflesh;"not amiss. "Ac si ipsi quoque corpore afflicti essetis," Bez.; "as if yeyourselves were afflicted in the body:" which interpretation we mustafterwards examine. "Tanquam et ipsi in corpore existentes," "as beingyourselvesinthebody."

Ver.3.—Remember[bemindfulof] themthatare inbonds, [orbound,]asboundwith them; [andof] themwhichsufferadversity, [arepressedwithevils,]asbeingyourselvesalsointhebody.

This is the secondbranchof thedutyofbrotherly love, enjoined in thefirst verse: the first concerned strangers; this concerns sufferers. Andbecausestrangersareunknownasuntotheirpersons,beforetheexerciseofthedutyoflovetowardsthem,theinjunctionrespectsthedutyinthefirstplace,"Forgetnotthedutyofentertainingstrangers."Butsufferers

wereknown,andthereforetheimmediateobjectofthecommandistheirpersons:"Bemindfulofthemthatarebound,…ofthemthatsuffer."

By "Them that are bound and suffer," not all that are so, or do so, areintended; thereare thosewhoarebound for their crimes,andsufferasevil-doers. There is a duty required towards them also, as we haveoccasion;butnotthathereintendedbytheapostle.Theyarethoseonlywhich are bound and suffer for the gospelwhomhe recommends untoourremembranceinthisplace.

Those who then suffered for the gospel, (as it is now also,) were in atwofold outward condition. Somewere in prisons, or bonds,—the devilhad cast them into prison; and some were variously troubled, in theirname, reputation, goods, and enjoyments,—some being deprived of all,allofsomeofthesethings.Andsoitisatthisday.Theapostlementionsthemseverallyanddistinctly,varyinghischargeconcerningthem,astheconsiderationoftheirseveralconditionswasmeettoinfluencethemindsof thosewhodidnot yet so sufferunto theirduty towards them, asweshallsee.

Inthefirstclauseoftheversethereis,1.Theobjectofthedutyenjoined;thatis,"thosethatarebound,"or"inbonds."2.Thedutyitself;whichis,to be "mindful of them." And, 3. The manner of its performance; "asboundwiththem."

Τῶν δεσμίων. 1. The object of the duty required, is "those that arebound." The word signifies any that are in prison, whether they areactuallyboundwithchainsorno,becauseinthosedaysallprisonerswereusually sobound,Acts 16:26.Tobe thus "inbonds,"oraprisoner,wasesteemed a thing shameful, as well as otherwise penal; for it was theestate of evil-doers. But the introduction of a new cause made it anhonourable title;namely,whenanyweremade"prisonersofChrist,"or"prisonersforChrist."Sothisapostle,whenhewouldmakeuseofatitleof especial honour, and that which should give him authority amongthosewithwhomhehadtodo,sostyleshimself,andthatemphatically,Eph.3:1,ἘγὼΠαῦλοςὁδέσμιοςτοῦχριστοῦἸησοῦ,—"IPaul,vinctusille,that prisoner of Christ Jesus;" and so again, chap. 4:1. See 2 Tim. 1:8;Philem.9.

Thiskindofpunishment for theprofessionof thegospelbeganearly intheworld,andithathcontinuedthroughoutallages,beingmostfrequentinthedayswhereinwelive.But"thewordofGod,"astheapostlespeaks,"is not bound," 2 Tim. 2:9. The devil was never able by thismeans toobscurethelight,orstoptheprogressofthegospel;—norevershallbeso.Heandhisagentsdobutlabourinvain.Menmay,butthewordofGodcannot,bebound.

Those therefore thatwere inbonds,wereall thatwere inprison for theprofessionofthegospel.Andobserve,—

Obs.I.Arewecalleduntothiskindofsuffering?letusnotthinkstrangeofit,itisnonewthingintheworld.

Obs.II.BondsandimprisonmentforthetruthwereconsecratedtoGodandmadehonourablebythebondsandimprisonmentofChristhimself;and commended unto the church in all ages by the bonds andimprisonmentoftheapostlesandprimitivewitnessesofthetruth.

Obs.III.Itisbetter,moresafeandhonourable,tobeinbondswithandforChrist,thantobeatlibertywithabrutish,raging,persecutingworld.

Μιμνήσκεσθε. 2. The duty enjoined with respect unto those that arebound is, thatwe "remember them," or "bemindful of them." It seemsthosethatareatlibertyareapttoforgetChrist'sprisoners,thattheyhadneedtobeenjoinedtobemindfulofthem;andforthemostparttheyareso.Andwearesaidto"remember"them,aswearedesiredto"rememberthepoor;"thatis,sotothinkofthemastorelievethemaccordingtoourability.Itisbetterexpressedbybeing"mindfulofthem,"whichcarriesarespectuntothewholedutyrequiredofus,andallthepartsoractsofit.Andtheyaremany;Ishallnametheprincipalofthem.

(1.)The first is careabout theirpersonsand concernments;opposed tothatregardlessnesswhichisapttopossessthemindsofthosethatareatease,and,astheysuppose,freefromdanger.ThistheapostlecommendsinPhil.4:10.

(2.)Compassion;includedinthemannerofthedutyfollowing,"Asifye

were bound with them." This he commends in these Hebrews withrespect unto himself, chap. 10:34, "Ye had compassion of me in mybonds."See the exposition.And thishe enjoins themwith respectuntoothersinthesamecondition.It isagreatreliefuntoinnocentsufferers,thattherearethosewhoreallypitythem,andhavecompassiononthem,althoughtheyhavenoactualhelpthereby.AndthewantofitisexpressedasagreataggravationofthesufferingsofourSaviourhimself,Ps.69:20,"I lookedforsometotakepity,buttherewasnone;andforcomforters,butIfoundnone."

(3.) Prayer; as it was in the case of Peter when he was in bonds, Acts12:12. And indeed this is the principal way wherein we ought to bemindfulofthemthatareinbonds;thatwhichtestifiesourfaith,sincerity,andinterestinthesamecommon,causewiththem;whichgiveslifeandefficacyuntoeveryotherthingthatwedointheirbehalf.

(4.) Assisting of them, as unto what may be wanting unto their relief,untotheutmostofourabilityandopportunity.Thosewhoareprisonersfor the gospel do not usually suffer only in their restraint. Wants andstraits, with respect unto their relations and families, do usuallyaccompanythem.Tobemindfulofthemasweoughttobe,istosupplytheirwantsaccordingtoourability.

(5.)Visitingof them is inanespecialmanner requiredhereunto;whichthe Lord Christ calls the visiting of himself in prison,Matt. 25:36, 43.And in theprimitive times thereweresomedesignedtovisit thosewhowere in prison; which they did frequently unto the danger, sometimesuntotheloss,oftheirlives.

These and the like duties, in particular, are contained in the presentinjunction.And it isa signalevidenceofgrace in thechurch,and inallprofessors in their particular capacities, when they are thusmindful ofthosethatareinbondsontheaccountofthegospel;asitisanargumentofahypocriticalstate,whenmen,beingsatisfiedwiththeirownlibertiesandenjoyments,arecarelessofthebondsofothers.See1Cor.12:25,26.And,—

Obs. IV.WhilstGod is pleased to give grace and courageunto some to

suffer for the gospel unto bonds, and to others to perform their dutytowardsthem,thechurchwillbenoloserbysuffering.

Obs.V.Whensomearetriedasuntotheirconstancyinbonds,othersaretried as unto their sincerity in the discharge of the duties required ofthem.And,—

Obs.VI.Usuallymorefailinneglectoftheirdutytowardssufferers,andsofallfromtheirprofession,thandosofailunderandontheaccountoftheirsufferings.

Ὡςσυνδεδεμένοι.3.Wearethustobemindfulof themthatarebound,"asboundwiththem."Tobemindfulofthem,asboundwiththem,isanactofunionwiththem.Andthisisthreefoldbetweensufferingbelieversandthosethatareatliberty:(1.)Mystical;aunionofconjunctioninthesamemysticalbody.Beingbothsortsmembersof thesamebody,whenonesuffers,theotherdothsoalso,astheapostledisputes,1Cor.12:25,26. And this, some think, is intended peculiarly by the next clause, of"beinginthebody."Butthisunionalonewillnotanswertheexpression;formenmaybeinthesamebody,andyetbeneglectiveoftheirduty.(2.)Aunionofsympathyorcompassion;—aunionbyspiritualaffection,froma spiritual cognation. Hereby our minds are really affected with grief,sorrow,andtrouble,attheirsufferings,asiftheywereourown;asifwefelttheirchains,wererestrainedintheirdurance.(3.)Aunionofinterestin the samecause.Thosewhoare freeareequally engaged in the samecause, inall thegoodandevilof it,with themthatare inbonds.Thesethingsgiveusthemeasureofoursufferingwithothers,theframeofourminds,andtheprincipleofouractingtowardthem.Wherefore,—

Tosufferwiththemthatarebound,asifwewereourselvesinbondswiththem, requires, (1.) A union in the same mystical body, as fellow-membersofitwiththem.(2.)Theactingofthesamecommonprincipleofspirituallifeinthemandus.(3.)Acompassionreallyaffectingourmindswiththatkindoftroubleandsorrowwhicharetheeffectofsuffering.(4.)A joint interest with them in the same common cause for which theysuffer.(5.)Adischargeofthedutiestowardsthembeforementioned.Andwhere it is not thus with us, it argues a great decay in the power ofreligion. And there are none who are more severely reflected on than

thosewho are at easewhile the church is in affliction, Ps. 123:4; Zech.1:15.

Having given an especial instance of the exercise of brotherly lovetowardssufferersforthegospel,namely,theprisonersofChrist,towardswhomespecialdutiesarerequired;thatwemaynotsupposeourloveanddutywithrespectuntosufferingtobeconfineduntothemalone,headdsuntothemunderthechargeofourmindfulness,allthatundergoevil,ortroubleofanysort,fortheprofessionofthegospel:"Andofthemwhichsufferadversity,"etc.

Andthereisintheremainingwordsofthisverse,1.Adesignationofthepersons in general whomwe ought to bemindful of; and, 2. Amotiveuntothedutyrequiredofus.

1.Thepersonsdesignedare"those thatsufferadversity;" those thatarevexed,pressed,troubledwiththingsevil,grievous,andhardtobeborne.For theword includesboth the things themselvesundergone,—theyareevil and grievous; and the frame ofmen'sminds in the undergoing ofthem,—theyarepressed,vexed,andtroubledwiththem.

Thewordisofalargesignification,aslargeasweinterpretit,"thatsufferadversity;"extendingitselfuntoallthatisadverseorgrievousuntous,assickness,pain,losses,wantandpoverty,aswellasotherthings.Butitishere to be restrained unto those evils which men undergo for theprofessionofthegospel;anduntoallsortsofthemit istobeextended:such are reproaches, contempt, scorn, turning out of secularemployments, spoiling of goods, stigmatizing, taking away of children,banishment,—every thing which we may undergo in and for ourprofession.Ofallwhoarepressedordistressedwithanyoftheseweareenjoined to be "mindful," and that as unto all the ends and purposesbeforementioned,according toourabilityandopportunity.Andby thedistinctionhere usedby the apostle between "those that are in bonds,"and "those who suffer other adversities," yet both laid under the samechargeasuntoourremembrance,wearetaught,that,—

Obs.VII.Althoughtherearepeculiardutiesrequiredofustowardsthosewhosuffer for thegospel inaneminentmanner,asuntobonds,yetare

wenot thereondischarged from the samekind of duties towards thosewho suffer in lesser degrees, and other things. We are apt to thinkourselves released from any consideration of sufferings seeming of aninferiornature,ifitmaybewehavehadregarduntosomeprisoners,orthelike.And,—

Obs.VIII.Notonlythosewhoareinbondsforthegospel,orsuffertoahigh degree in their persons, are under the especial care of Christ, butthosealsowhosufferinanyotherkindwhatever,thoughtheworldmaytakelittlenoticeofthem;andthereforearetheyallofthemcommendeduntoourespecialremembrance.

Obs.IX.Professorsofthegospelareexemptedfromnosortsofadversity,from nothing that is evil and grievous unto the outward man in thisworld;and thereforeoughtwenot to think it strangewhenwe fall intothem.

Ὡς καὶ αὐτοὶ ὄντες ἐν σώματι. 2. The motive added unto the diligentdischarge of the duty enjoined, is, that "we ourselves are also in thebody." There is a threefold probable interpretation of thesewords. Thefirst is,thatby"thebody,"themysticalbodyofChrist,orthechurch, isintended.Whereaswearemembersofthesamemysticalbodywiththemthatsuffer, it isjust,equal,andnecessary,thatweshouldbemindfulofthemintheirsufferings.ThisistheexpositionofCalvin;anditseemstohavegreatcountenancegivenuntoitbythediscourseoftheapostleuntothispurpose,1Cor.12:13,26,etc.,"Whetheronemembersuffer,all themembers suffer with it." There is therefore a truth in this exposition,thoughIconceiveitbenotdirectlyintendedinthisplace.AnotheristhatofBeza,bothinhistranslationandannotations.Forinhistranslationheadds to the text, for its exposition, "afflicti;"—'as if ye yourselves wereafflicted in the body.' And he expounds it, "as if we suffered the samecalamity." And he gives this reason of his interpretation, namely, that"whereasintheformerclauseweareenjoinedtobemindfulofthemthatareinbonds,asifwewereboundwiththem;sointhis,tobemindfulofthemthatsufferadversity,asifwesufferedinourownbodieswiththem."ButneitherdoIthinkthisreasoncogent.Foritisindeedthosewhoarebound that suffer in the body in an especialmanner; and in this latterexpositionthoseareintendedwhosufferinanyotherway.Whereforethe

commoninterpretationofthewordsismostsuiteduntothescopeoftheplace: The apostle minds those who are yet at liberty, and free fromtroublesorafflictions,suchasothersarepressedandperplexedwithal,ofwhatistheirownstateandcondition,namely,thatasyettheyareinthebody;thatis,inthatstateofnaturallifewhichisexposeduntothesamecalamitieswhichothersof theirbrethrendoundergo.Whence is it thatSatan and the world have this advantage against them, as to load,oppress, and vex themwith allmanner of evils, as they do? It is fromhence alone, that they are yet in that state of being in this life naturalwhichissubjectandobnoxiousuntoallthesesufferings.Weretheyoncefreedfromthebody,the lifewhichtheyleadinit inthisworld,noneofthesethingscouldreachuntothem,ortouchthem.'Whereas,therefore,ye are yet in the same state of natural life with them, equally exposeduntoallthesufferingswhichtheyundergo,betheyofwhatkindtheywill,andhavenoassurancethatyeshallbealwaysexemptedfromthem,thisought to be amotive unto you to bemindful of them in their presentsufferings.'Andthisisthesenseoftheplace.Andwemayobservefromhence,—

Obs.X.Thatwehavenosecurityoffreedomfromanysortofsufferingforthe gospelwhilstwe are in this body, orduring the continuanceof ournatural lives.—"Ante obitum nemo." Heaven is the only state ofeverlastingrestWhilstwehaveourbodilyeyes,alltearswillnotbewipedfromthem.

Obs.XI.Wearenotonlyexposeduntoafflictionsduringthislife,butweoughttoliveinthecontinualexpectationofthem,solongasthereareanyin the world who do actually suffer for the gospel.—Not to expect ourshare in trouble and persecution, is a sinful security, proceeding fromvery corrupt principles of mind, as may be easily discovered on dueexamination.

Obs.XII.Asenseofourownbeingcontinuallyobnoxiousuntosufferings,nolessthanthosewhodoactuallysuffer,oughttoinclineourmindsuntoadiligentconsiderationofthemintheirsufferings,soastodischargealldutiesofloveandhelpfulnesstowardsthem.

Obs.XIII.Unlessitdoso,wecanhavenoevidenceofourpresentinterest

in the same mystical body with them, nor just expectation of anycompassion or relief from others, when we ourselves are called untosufferings.—When we are called to suffer, it will be a very severe self-reflection,ifwemustchargeourselveswithwantofduecompassionandfellow-sufferingwiththosewhowereinthatconditionbeforeus.

These are some instances of the acts and duties of that brotherly lovewhichisrequiredamongChristians;thatlovewhichissomuchtalkedof,so much pretended unto, by some who would have it consist in acompliancewithallsortsofmen,goodandbad,insomeoutwardritesofreligion,untotheruinofit,whichisalmostlostintheworld.

Hebrews13:4

Τίμιος ὁ γάμος ἐν πᾶσι, καί ἡ κοίτη ἀμίαντος· πόρνους δὲ καὶ μοιχοὺςκρινεῖὁΘεός.

Ὁγάμος,"conjugium,""connubium;""marriage,""wedlock,"thestateofit.

Ἐνπᾶσι.Syr., לכב ,"inomnibus."Bez.,"interquosvis,""interomnes;"soisἐνcommonlyusedfor"inter."

Κοίτη,"thorus,""cubile."Syr., ןוחמרעו ,"etcubileeorum,""andtheirbed."Forsoitreadsthissentence,"Marriageishonourableinall,andtheirbedיח איבד ," "is pure, undefiled:" which, as I judge, well determines thereadingandsenseofthewords.

Πόρνονς. Vulg., "fornicators;" Bez., "scortatores;" which we render"whoremongers," not amiss. The difference between them and μοιχούςweshallsee.

Κρινεῖ.Syr., ןאד , "judicat;" "judicaturusest, judicabit," "damnabit,"Bez.;Arab.,"Marriageiseverywayhonourable,andthebedthereofispure."

Ver. 4.—Marriage [is] honourable in all, and the bed undefiled; butwhoremongersandadulterersGodwilljudge.

There is a double difficulty in the translation of the words of the firstproposition,arisingfromadoubledefectintheoriginal.Thefirstisoftheverbsubstantive,orthecopulaoftheproposition;whichsomesupplybyἔστι,"is;"othersbyἔστω,"let itbe,"orbeaccounted.Theother is fromthedefect of thenoun substantive,whichπᾶσι, "all," refersunto: somesupply "men," in all sorts ofmen; others, "things," or everymanner ofway.Forthefirst,themostoflateinclinetomakeitpreceptive,andnotjudicative;"Letitbe,""letitbesoesteemed."WefollowBeza,andrenderitindicatively;"itis,"—"Marriageishonourable."

The sole reason used by any for the former interpretation is, that theduties mentioned both before and after are expressed preceptively, bywayof command, inwords imperative,and there isno reasonwhy thisshouldbeinsertedinanotherform.TheVulgarsuppliesnotthedefectintheoriginal:andourRhemistsrenderthewordsfromthence,"Marriagehonourable in all;" but in their annotations contend for the preceptivesense,"Letmarriagebehonourableinall;"hopingtherebytoshieldtheirtyrannicallawofcelibatefromtheswordofthisdivinetestimony,—butinvain. Neither is the reason which others plead of any force for thisexposition.Fortheotherdutiesmentionedaresuchaswereneverbyanycalled in question, as unto their nature, whether they were universallygoodorno;noreverwerelikesotobe.Therewasnoneed,therefore,todeclare their nature, but only to enjoin their practice. But it wasotherwise in thecaseofmarriage, for therealwayshadbeen,and therewere then, not a few, both of the Jews (as the Essenes) and of theGentiles, who had unworthy thoughts ofmarriage, beneath its dignity,andsuchasexposedittocontempt.Besides,theHolyGhostforesaw,andaccordingly foretold, that in the succeeding ages of the church therewould arise a sort ofmen that shouldmake laws prohibitingmarriageunto some, 1 Tim. 4:3; wherefore it was necessary that the apostle,designingtogiveuntotheHebrewsachargeofchastityandpurityoflife,shouldgiveajustcommendationofthemeansthatGodhadordainedforthe preservation of them. And the following words, wherein "the bedundefiled"isentitleduntothesamehonourwith"marriage,"canhavenojust sense without a relation to the verb in the present tense, as it isaccordinglyexpressedintheSyriactranslation.

The truth is, the apostle opposeth this blessed declaration of the truthuntosomeprinciplesandpracticesthatwerethencurrentandprevalentintheworld.Andthesewere,thatmarriagewasatleastburdensomeandakindofbondageuntosomemen,especiallyahinderanceuntothemthatwerecontemplative;andthatfornicationatleastwasathingindifferent,which men might allow themselves in, though adultery was to becondemned.Inoppositionuntothesecursedprinciplesandpractices,theapostle,designingtocommendandenjoinchastityuntoallprofessorsofthegospel,declaresontheoneside,thehonourablestateofmatrimony,namely,fromdivineinstitution;andontheother,thewickednessofthatlasciviousness wherein they allowed themselves, with the certainty ofdivinevengeancewhichwouldbefallthemwhocontinuedtherein.Therewas just reason, therefore, why the apostle should insinuate theprescriptionof theduty intendedbyadeclarationof thehonourof thatstatewhichGodhathappointedforthepreservationofmenandwomeninchastity.

And this leads us unto the supply of the other defect, "in all." Thepreposition ἐν, applied unto persons, is constantly used in the NewTestament for "inter" or "among:" "among all,"—that is, all sorts ofpersons; or as Beza, "inter quosvis." And it will be granted, that if thewordsbetakenindicatively,thismustbethesenseofthem.Andpersonsareheretobetakenrestrictively,forthosewhodulyenterintothatstate.Theapostledothnotassertthatmarriagewasathingingoodreputationamongallmen,JewsandGentiles;foraswithsomeitwas,sowithothersit was not: but he declares that marriage is honourable in all sorts ofpersons,whoarelawfullycalledthereunto,anddoenterintoitaccordingtothelawofGodandrighteouslawsamongmen.Forbyadefecthereinitmayberenderedhighlydishonourableinanduntomen,aswillappearintheensuingexpositionofthewords.

Fromaprescriptionofdutiestowardsothers,theapostleproceedstogivedirections unto those wherein our own persons and walking areconcerned. And he doth it in a prohibition of the two radical,comprehensive lusts of corrupted nature, namely, uncleanness andcovetousness; the first respecting the persons of men in a peculiarmanner, the other their conversation. The first, in all the acts of it, is

distinguishedfromallothersins, inthattheyare immediatelyagainstaman's self, in his own person: "Flee fornication. Every sin that a mandoeth"(whichisperpetratedinexternalacts)"iswithoutthebody;buthethat committeth fornication sinnethagainsthis ownbody," 1Cor.6:18.Andtheotherinfluencethandcorruptsalldutiesoflifewhatever.

Hismanneroftheinjunctionofthefirstdutyinthisverseispeculiar,forthe reasons before mentioned. And it consists of two parts: 1. Acommendationoftheremedyoftheevilprohibited,whichismarriage;2.A condemnation of the sins prohibited, with a denunciation of divinejudgments against them. And he takes this way of insinuating thenecessity of the duty prescribed, 1. Because the remedy was by somedespised;andbyothers,whowerecalleduntotheuseofit,neglected.2.Becausethesinsprohibitedwerethoughtbymanynotsohighlycriminal;and if they were, yet usually were shaded in secrecy from punishmentamong men. Without the removal of these prejudices, his exhortationcouldnotobtainitsdueforceinthemindsofthemconcerned.

In the first place, we have a proposal, 1. Of a state of life; that is,"Marriage." 2. Of the duties of that state; "The bed undefiled." And ofthembothitisaffirmed,thattheyare"honourable."

Ὁγάμος.1.Thefirstis"marriage."ItisthatwhichislawfulandaccordingtothemindofGodwhichisintended;fortheremaybemarriages,orsuchconjunctions for the ends of marriage between men and women, socalled, that are highly dishonourable. It must be marriage of twoindividual persons, and nomore, according to the law of creation anddivine institution (polygamy was never honourable); marriage not ofpersonswithinthedegreesofconsanguinitylaidunderdivineprohibition(incest being no less dishonourable than adultery); marriage in aconcurrence of all necessary circumstances both of mind and body inthem that are to bemarried,—such are, power over their own persons,freedom inchoiceor consent,personalmutualvowor contract,naturalmeetnessforthedutiesofmarriage,freedomfromguiltastothepersonsintended,andthelike.Wherefore,takingmarriageforaconjunctionofamanandwoman,bymutualconsent,foralltheendsofhumanlife,anditcannot be absolutely pronounced "honourable;" for theremaybemanythings in such a conjunction rendering it sinful and vile. But that

marriageisso‚which,onthegroundandwarrantyofdivineinstitution,isa"lawfulconjunctionofonemanandonewoman,bytheir justandfullconsent,intoanindissolubleunion(wherebytheybecomeoneflesh),forthe procreation of children, andmutual assistance in all things, divineandhuman."

Astheapostlespeaksofthismarriageingeneral,asuntoitsnatureanduse,sohehathanespecialrespectuntoitinthisplaceasitisthemeansappointed and sanctified ofGod for the avoiding andpreventing of thesinsoffornicationandadultery,andallotherlustsofuncleanness,whichwithout it the generality of mankind would have rushed into like thebeastsofthefield.

Τίμιος.Andthismarriageheaffirmstobe"honourable."Itissoonmanyaccounts,andsoitistobeesteemed.Itisso,(1.)Fromtheconsiderationof theAuthor of it, him bywhom itwas originally appointed;which isGod himself, Gen. 2:18, 23, 24, Matt. 19:5; and all his works are"honourable and glorious," Ps. 111:3. (2.) From the manner of itsinstitution, being expressed as a peculiar effect of divine wisdom andcounselforthegoodofman,Gen.2:18,"AndtheLORDGodsaid,Itisnotgood that theman should be alone: I willmake him an helpmeet forhim."Greaterhonourcouldnotbeputonthisinstitutionandstateoflife.(3.) From the time and place of its institution. It is co-equal withmankind; for although Adam was created in single life, yet he wasmarriedintheinstantoftheproductionofEve.Uponthefirstsightofherhesaid,"Thisisnowboneofmybones,andfleshofmyflesh,"verse23:whichshecomplyingwith,wastheformalcauseoftheirmatrimony.Anditwasinparadise,whilstmanandwomanwereinthestateofinnocencyand beauty: so foolish is the law in the church of Rome prohibitingmarriageunto their ecclesiastics, onpretenceof anunsuitableness in ituntotheirholiness;asthoughtheyweremorepurethanourfirstparentsinparadise,where theyentered into theirmarriedestate. (4.)Fromthemanytokensorpledgesofdivinefavour,communicatinghonouruntoit.GodfirstmarriedandblessedAdamandEvehimself,Gen.2:22,23.Hegave laws for the regulationof it, verse24;Matt. 19:5.Hehad especialrespect unto it in the decalogue; yea, all the commands of the secondtable arise from and have respect unto this institution. He by his law

excludedfromalladministrationofofficeinthecongregationthosethatwere not born in lawful wedlock, Deut. 23:2, etc. And the Lord Christapprovedofall these thingsbyhispresenceata lawfulmarriage,andafeastthereon,John2:1–11.(5.)Itissofromtheuseandbenefitofit.Thewritings of all sorts of wise men, philosophers, lawyers, and Christiandivines,haveelegantlyexpressedthesethings.Ishallonlysay,thatasthelegitimate and orderly continuation of the race of mankind dependshereon, and proceeds from it, so whatever is of virtue, honour,comelinessororder,amongstmen;whateverispraiseworthyandusefulinallsocieties,economical,ecclesiastical,orpolitical,itdependshereon,andhathregardhereunto.Toalluntowhomchildrenaredear,relationsuseful, inheritances valuable, and acceptation of God in the works ofnaturepreferredbeforesordiduncleannessandeternalruin;thisstateis,andoughttobe,accountedhonourabletothem.

Ἐν πᾶσι. The apostle adds, that it is thus "honourable in all;" that is,amongstallsortsofpersonsthatarecalledthereunto. 'There isnosort,order,ordegreeofmen,byreasonofanycalling,work,oremployment,but thatmarriage isanhonourablestate inthem,anduntothem,whentheyarelawfullycalledthereunto.'Thisistheplainsenseofthewords,asboththeirsignificationandoccasioninthisplacedomanifest.Somehadrather it shouldbe, "inall things," or "everymannerofway;"or "in allages,atall times;"—noneofwhichdoheresuit themindof theapostle.For whereas his design is to give direction for chastity and universalpurityof life,with theavoidingof all sorts anddegreesofuncleanness,andwhereas thepronenessuntosuchsins iscommonuntoall, (thoughcured in some by especial gift,) he declares that the remedy is equallyprovided for all who are called thereunto, 1 Cor. 7:9, as not havingreceived the gift of continency, at least as unto inward purity ofmind,withouttheuseofthisremedy.However,ifitshouldberendered"inallthings," or "every manner of way," the popish celibate can never besecuredfromthisdivinetestimonyagainstit.Forifitbenotlawfultocallthat common which God hath declared clean, is it lawful for them toesteemandcallthatsovileastobeunmeetforsomeorderorsortofmenamongthem,whichGodhathdeclaredtobe"honourableinallthings,"orevery manner of way? The reader may, if it be needful, consult thewritings of our divines against the Papists, for the confirmation of this

exposition. I shallonlysay, that their impiety in their law imposing thenecessity of single life on all their ecclesiastics, wherein they haveusurpeddivineauthorityovertheconsciencesofmen,hathbeenopenlypursued by divine vengeance, in giving it up to be an occasion of themultiplication of such horrid uncleannesses as have been scandalousunto Christian religion, and ruinous to the souls of millions. In otherpersons they make matrimony a sacrament; which, according to theiropinion, conferreth grace, though well they know not what: but it isevident, that this law of forbidding it unto their clergy, hath deprivedthemofthatcommongiftofcontinencewhichothermen,byanordinaryendeavour, may preserve or attain unto. But it belongs not unto mypresentpurposetoinsistonthesethings.Andwemayobserve,—

Obs. I. That divine institution is sufficient to render any state orconditionoflifehonourable.

Obs.II.Themoreusefulanystateoflifeis,themorehonourableitis.Thehonourofmarriagearisethmuchfromitsusefulness.

Obs.III.Thatwhichishonourablebydivineinstitution,andusefulinitsownnature,maybeabusedandrenderedvilebythemiscarriagesofmen;asmarriagemaybe.

Obs.IV.Itisaboldusurpationofauthorityovertheconsciencesofmen,and a contempt of the authority of God, to forbid that state unto anywhichGodhathdeclared"honourableamongall."

Obs. V. Means for purity and chastity not ordained, blessed, norsanctified unto that end, will prove furtherances of impurity anduncleanness,orworseevils.

Obs. VI. The state of marriage being honourable in the sight of Godhimself, it is thedutyof themthatenterthereintodulytoconsiderhowtheymayapprovetheirconsciencesuntoGodinwhattheydo.And,—

Obs.VII.Adueconsiderationoftheircalluntoit,oftheirendsinit,thatthey are thoseofGod's appointment, prayer for, and expectationofhisblessing on it, reverence of him as the great witness of the marriage

covenant,withwisdomtoundergothetrialsandtemptationsinseparablefromthisstateoflife,arerequiredhereunto.

Κοίτη ἀμίαντος. 2. Unto the state of marriage the apostle adds theconsiderationofthedutiesofit,inthatexpression,"Thebedundefiled."The word κοίτη is three times used by our apostle;—once for theconception of seed in themarriage-bed, Rom. 9:10; once for excess inlustfulpleasures,Rom.13:13,wherewerenderit"chambering;"andherefor the place of marriage duties, "torus," "lectum," "cubile." Itscommendationhereis,thatitis"undefiled."Andtwothingsareintendedherein: (1.) An opposition unto the defiled beds of whoremongers andadulterers,fromthehonourablestateofmarriage.Thebedofmarriageispure and undefiled, even in the duties of it. (2.) The preservation ofmarriage duties within their due bounds; which the apostle givethdirections about, 1 Thess. 4:3–7; 1 Cor. 7:2–5. For theremay bemanypollutionsofthemarriagebed,notmeetheretobementioned;andtherearesomedilatedoninthepopishcasuists,whicharenotfittobenamedamongChristians, nor couldhavebeenbelieved,had theynotdivulgedthemfromtheirpretendedpenitents.Butthatwhichweareheretaughtis,that,—

Obs.VIII.Conjugalduties,regulatedbytheboundsassigneduntothembynaturallight,withthegeneralrulesofScripture,andsubservientuntothedueendsofmarriage,arehonourable,givingnocauseofpollutionorshame.

Fromthisstateanduseofmarriage,themeansappointedofGodforthepreservation of the purity and chastity of our persons, the argument iscogentuntodiligenceinourdutytherein,andtheaggravationgreatofthecontrarysins.ForwhereasGodhathprovidedsuchawayandmeans,forthe satisfaction of natural inclination, the procreation of children, andcomfortoflifeinmutualsociety,asarehonourable,andassuchapprovedby himself, so as no way to defile the body or mind, or to leave anytrouble on the conscience; who can express the detestable wickednessthat is in the forsaking of them, in a contempt of the authority andwisdomofGod, bymen's seeking the satisfactionof their lusts inwaysprohibited of God, injurious to others, debasing and defiling tothemselves, disturbing the whole order of nature, and drowning

themselvesineverlastingperdition,whichtheapostledeclaresinthenextwords?

Secondly, Having confirmed the exhortation unto personal purity orholiness,andchastity,includedinthewords,fromthecommendationofthe state anddutieswhereby theymaybe preserved,with assurance ofdivineacceptation therein,he furtherpresseth itbyadeclarationof thecontrary state and opposite vices of those who, despising this onlyremedy of all uncleanness, or not confining themselves thereunto, doseekthesatisfactionoftheirlustsinwaysirregularandprohibited.

Thisoppositionof the twostatesandacts isdeclared in theparticleδέ,"but:"'Soitiswithmarriageanditsduties;butasuntoothers,itisnotsowith them.'And,1.Hedeclareswhoare thepersons that transgress theruleprescribed,whoareoftwosorts,(1.)Whoremongers;(2.)Adulterers.2.HedeclarestheirstatewithrespecttoGod,andwhatwillbetheirend;"Godwilljudge"orcondemnthem.

Πόρνους καὶ μοιχούς. 1. The distinction between "whoremongers," orfornicators, and "adulterers," is allowed by all to be between singlepersons,andthosethatarebothoroneof theminamarriedstate.Thesin of the first is fornication; of the other, adultery. And althoughπορνεύω and πορνεία may sometimes be used to denote any kind ofuncleanness in general, and so to comprise adultery also; yetwhereverthese words are put together, as they are often, they are so to bedistinguished, as the one of them to signify fornication, and the otheradultery,Matt.15:19;Mark7:21;Gal.5:19.Andforthemostpart,whenπόρνος and πορνεία are used alone, they denote precisely the sin ofunmarried persons, or at least where the woman is so: that we callfornication,Heb.11:31;James2:25;Acts15:20;1Cor.6:18;Eph.5:3;Col.3:5; 1 Thess. 4:3. Wherefore πόρνοι, which we render here"whoremongers," as distinguished from adulterers, are persons who insingle or an unmarried state of life do know one another carnally,whetheritbebysingleactsorafrequentrepetitionofthem,bythemeansofcohabitation,withoutamarriagevoworcovenantbetweenthem.

Some have fallen into that impudence in our days, as to countenancethemselveswith theopinionandpracticesof someof theheathen,who

thoughtthatthissinoffornicationwasnosin,oramatternotmuchtoberegarded.Butasitiscontraryuntothelawofcreation,andconsequentlythelightofnature,beingafilthyspringofotherevilsinnumerable;soitisexpressly condemned in the Scripture, asDeut. 23:17, 1 Cor. 6:18, Col.3:5,and intheotherplacesbeforecited.Andthisoneplace,where it issaid to render men obnoxious to eternal damnation, is enough todeterminethiscaseinthemindsofmennotflagitiouslywicked.Andshallwesuppose, that thatreligionwhichcondemneth the inward lustof theheart after a woman, without any outward act, as a sin worthy ofjudgment, doth give countenance, or doth notmost severely condemn,theactualabominationoffornication?

Butwhatevermay be the judgment of anymen, or whatever theymaypretendsotobe,(forIampersuadedthatnomancansofardebauchhisconscience,andobliterateall impressionsofScripture light,as really tothinkfornicationtobenosin,whothinksthereisanysuchthingassinatall,)yetthepracticeofmultitudesinallmanneroflicentiousnessthiswayatpresentamongus, cannever sufficientlybebewailed.And it is tobefeared,thatifmagistrates,andthosewhoarethepublicministersinthenation, do not take more care than hitherto hath been used, for thereproof, restraint, and suppressing of this raging abomination, divinejudgmentson thewholenationon theaccountof itwill speedilysatisfymen'sscrupleswhetheritbeasinorno.

For "adulterers," who are mentioned in the next place, there is noquestion amongst any about the heinousness of their sin; and thecommoninterestofmankindkeepsupadetestationof it.But it ishere,together with fornication, reserved in a peculiar manner unto divinevengeance: (1.) Because for themost part it is kept secret, and so freefromhumancognizance;and,(2.)Because,althoughthedivinelawmadeit capital, or punishable by death, as did also some laws among theheathensthemselves,yetforthemostpartiteverdid,anddothstill,passintheworldunderalesssevereanimadversionandpunishment.But,—

2.Whateversuchpersonsthinkofthemselves,orwhateverothersthinkof them,orhowever theydealwith them,Godwill judgeand condemnthem.

Κρινεῖ."Godwilljudge,"or"damnabit;"hewill"condemn,"hewilldamnthem.It isthefinal judgmentofthelastdaythatis intended;theyshallnot be acquitted, they shall not be absolved,—they shall be eternallydamned.Andthereisincludedherein,—

Obs. IX.Whatever light thoughtsmenmay have of sin, of any sin, thejudgment of God concerning all sin, which is according to truth,muststandforever.—Tohaveslight thoughtsofsin,willprovenoreliefuntosinners.

Obs.XFornicationandadultery are sins in their ownnaturedeservingeternaldamnation.—Iftheduewagesofallsinbedeath,muchmoreisitsoofsogreatabominations.

Obs.XI.Men livinganddying impenitently in thesesins shall eternallyperish;or,ahabitualcourseinthemisutterlyinconsistentwithanysparkofsavinggrace.See1Cor.6:9,10;Eph.5:5;Rev.21:8,22:15.

Andthereisanemphasisintheexpression,"Godwilljudge;"whereinwemaysee,(1.)Thattheespecialaggravationofthesesinsdothexposemenuntoasorecondemnationinapeculiarmanner,1Cor.3:17,6:16–19.(2.)All occasions of, all temptations leading unto these sins, are to beavoided,aswetakecareofoursouls.(3.)Althoughthestateofmenmaybechanged,anddivinewrathduetothesesinsmaybefinallyescapedbyrepentance,yetitmaybeobserved,thatofallsortsofsinners,thosewhoarehabituallygivenupuntothese lustsof the flesh,are themostrarelycalled, and brought to effectual repentance. Yet, (4.) Many of thosepersons,byreasonoftheirconvictions,receivedinthelightofanaturalconscience,doliveinakindofseemingrepentance,wherebytheyrelievethemselvesaftersomeactsofuncleanness,untilbythepoweroftheirlusttheyarehurriedagain into them.ButImustnothere furtherdiscoursethesethings.

Hebrews13:5,6

Ἀφιλάργυροςὁτρόπος,ἀρκούμενοιτοῖςπαροῦσιν·αὐτὸςγὰρεἴρηκεν,Οὐμή σε ἀνῶ, οὐδʼ οὐ μή σε ἐγκαταλίπω,ὥστε θαῤῥοῦντας ἡμᾶς λέγειν,Κύριοςἐμοὶβοηθὸς,καὶοὐφοβηθήσομαιτὶποιήσειμοιἄνθρωπος.

Ἀφιλάργυρος. Syr., אפסכ םחר אוה אל , "let not [your mind] belovingofsilver;""lovenotsilver,"accordingtotheoriginalsignificationoftheword;butitsuseisoflargerextent,"sineavaritiâ,alieniabavaritiâ;""notinclinedunto,alienfromcovetousness."

Ὁ τρὀπος. Syr., ןוכניער , "your mind;" as τρόπος doth sometimes signify"ingenium, animum, mentem, indolem," the mind with its bent andinclination.Otherinterpretersrenderitby"mores,"andsupply"vestri;""yourmanners,"'thewayandmannerofyourconversation:'asitiswellrendered by ours, "your conversation;" though that be properlyἀναστροφή, which we render "conversation," verse 7; but we have nootherwordwherebytoexpresstheforceoftheLatin"mores."Τρόποςismen's"moralconversation,"ortheirconversationinmorals.Sowereadχρηστὸς τρόπος, "honest manners," an honest conversation; andβέλτιστος τρόπος, "excellent manners;" and τρόπος δίκαιος, "a just,righteous conversation;" and τρόποςὅσιος, "holymanners;" andon thecontrary,πικρὸςτρόπος,"bitter,frowardmanners."

Ver.5,6.—[Letyour]conversation[be]without[freefrom]covetousness;[andbe]contentwith[presentthings]suchthingsasyehave:forhehathsaid,Iwillneverleavethee,norforsakethee.Sothatwemayboldlysay,TheLord[is]myhelper,andIwillnotfearwhatmancandountome.

From particular duties, the apostle proceeds unto that which is moregeneral,whichrelatesuntoourwholecourseofwalkingbeforeGod.Andthe vice prohibited is frequently joinedwith that foregoing, fornicationandcovetousness,Eph.5:3,5;Col.3:5;1Thess.4:6:not that theyhaveany especial affinity onewith theother, but that they arebothof themsuchascorruptthewholeChristianprofession.

Thereisinthewords,1.Adutyprescribed:2.Anenforcementofitfrom

itsreasonandcause:3.Aninferencefromthatreason,inanapplicationofituntoallcaseswhereinthedutyisrequired;thetwolatterconsistingintwodivinetestimonies,oneconcerningthepromisesofGod,theotherconcerningtheexperienceofbelievers.

1.Thedutyisenjoined,(1.)Negatively,"Letyourconversationbewithoutcovetousness;" (2.)Positively, "Becontentwithsuch thingsasyehave."Covetousnessandcontentmentareabsolutelyopposite,andinconsistentinthesamemind.

(1.)Asuntothemannerofexpressioninthenegativeprecept,itisintheoriginaldoublydefective,"Conversationwithoutcovetousness;"whichwewell supply with "your," and "let it be;" which is the intention of thewords.Andwemustinquire,[1.]Whatisour"conversation."[2.]Howitoughttobe"withoutcovetousness."

Ὁτρόπος.[1.]Thewordhereusedmaybetakeninathreefoldsense:1st.For themind, or the frame and inclination of it in its acting about thethingsof this life.So it is renderedby theSyriac, "Letyourmind."Andrespectmustbehadhereunto,becausetheevilprohibitedisaviceofthemind,andtheoppositegraceavirtueofthemind.2dly.Foraccustomedpractice; 'Live, act, trade, do all thingswithout covetousness.' 3dly. Forthe way, and manner, and course we use and take in the getting of alivelihood,or foodandraiment.Andall thesesignificationsof thewordare consistent, nor can any of them be excluded from the sense of theplace.We render it by "conversation,"which is comprehensive of themall. But it is in this place alone thus used. Thewordwhich in all otherplaces we render "conversation," isἀναστροφή, Gal. 1:13; Eph. 4:22; 1Tim.4:12;James3:13,etc.:butthesameisplainlyhereintended,thoughthewordyieldssomewhatalargersensethantheother.

Wherefore,our"conversation"hereincludesboththeframeofourmindsandthemannerofouracting,asuntothemoralityofit,inallthatwedoaboutthethingsappertaininguntothislife.Andbecauseofthisrestraintof ituntoouractingsaboutthethingsof this life, theapostleuseththisword τρόπος, "mos" or "mores," and notἀναστροφή,which expressethour "universalwalkbeforeGod," inallholyobedience,Phil. 1:27,3:20;James3:13;1Pet.1:15;2Pet.3:11.

Ἀφιλάργυρος.[2.]Theorderingofourconversationarightinthismatterisofgreat importanceinourChristianprofession.Andforthedirectionof it the apostle gives this rule, that it be "without covetousness." Theword is only once more used in the New Testament, 1 Tim. 3:3, "Notcovetous;"asthatwhichitdeniesistwice,Luke16:14,2Tim.3:2;inbothwhich places we render it "covetous." Φιλαργυρία, the substantive, werenderaccordingtoitsoriginalsignification,"theloveofmoney,"1Tim.6:10.ThewordusedconstantlyintheNewTestamentfor"covetousness"is πλεονεξία, Mark 7:22; Rom. 1:29; 2 Cor. 9:5; Eph. 5:3; Col. 3:5; 1Thess.2:5.Butwhereas(asthewisemantellsus)"moneyanswerethallthings," Eccles. 10:19, and is therefore the peculiar object of covetousdesires,"covetousness"and"theloveofmoney"arethesame.Whereforethe word here, being "without the love ofmoney," is well rendered by"without,"or"alienfromcovetousness."

Covetousnessisaninordinatedesire,withasuitableendeavour,aftertheenjoymentofmore riches thanwehave, or thanGod ispleased to giveuntous;proceedingfromanunduevaluationofthem,orloveuntothem.Soitisdescribedbyourapostle,1Tim.6:9,10.

Avicethisiswhich,byitseffects,manifestsitselfalwaystobecontrarytothelightofnature,asdebasingthemindsofmen,makingthemuseless,andexposing them to allmannerof vilepractices.Hence itwasalwaysstigmatizedbysoberheathens,asoneofthevilestaffectionsofthemindsof men. And there is nothing which the Scripture doth more severelycondemn,nordenouncemoreinevitablepunishmentunto.Twoplacesinour apostle may suffice to confirm it. In the one he tells us, that"covetousness is idolatry,"Col.3:5;—that is, suchanabominablesin,asthere is no name fit to be given unto it but that which intimates arejectionofGodhimself;or,itmaybe,respectisalsohaduntothemindsofcovetouspersons,whoevenadoretheirmoney,andputtheirtrustinitin the stead of God. "The richman's riches are his strong tower." Theother is 1 Tim. 6:9, 10, where he affirms that it gives men presentperplexinganxietiesofmind,andplungeththemintoeternalperdition.

But hereof there are many degrees. Where it is predominant, theScripture doth absolutely exclude those in whom it is from life andsalvation,amongstthemostprofligateofsinners.Buttheremaybe,and

are, lesser degrees of inordinate desires after earthly things, whichpartakeofthenatureofthisvice,thatmayabideinbelieversthemselves,andarea subjectofmortificationall theirdays.And these inclinations,according to their degree, are obstructive of duties, and means ofexposingmenuntovarioustemptationsatalltimes,especiallyinthoseofpersecution. And the apostle seems to have respect here unto such aseason.Forwhenmenarespoiledofsomeoftheirgoods,andindangerof losing all, it is apt to stir up in them earnest and inordinate desiresaftersomewhatmorethantheyhave,andnottobecontentedwithwhatis present;which the apostle here declares to be covetousness. This hewould have us free from at all times, especially in the times ofpersecution;whichthathehathrespectunto,thesixthversedothplainlydeclare.Andwemayhereonobservesundrythings;as,—

Obs. I. All covetousness is inconsistent with a Christian conversation,accordingtothegospel.—Itistobealieninallthingsfromcovetousness.NeitheristhereanythingatthisdaythatdothmorestainthegloryofourChristian profession. For in the profligate lives of debauched persons,their blasphemies, adulteries, drunkenness, and the like, religion is notconcerned.Theyopenlyavowthemselvestohavenointerestinit;neitherhath that any in them. But whereas covetous men, from thepredominancy of that one lust, do ofttimes keep themselves fromopensinsoftheflesh,andwithalmakeaprofessionofreligion,having"aformofgodliness,"thisviceisahighreproachtotheirprofession.

Obs. II. Covetousness in any degree is highly dangerous in a time ofpersecution, or suffering for the gospel.—It iswith respect unto such aseason thatweareherewarnedagainst it.For there isno sinwhich sointimidatesthespirit,andweakensallresolution, inatimeofsuffering,asthisdoth.Forsufferingsgenerallyinthefirstplacefallonthatwhereinitspowerandinterestdolie,namely,therichesandpossessionsofmen;whence they are filledwith fears about them, disanimating them in alltheirresolutions.Anditconstantlyrisethupagainstseasonabledutiesatsuchatime;suchascontributionuntothewantsofothersufferers.Itisalways accompaniedwith a distrust ofGod, aswe shall see afterwards,andfixeththesoulinanover-valuationofearthlythings;whichisdirectlyoppositeuntotheexerciseofallgracewhatever.Itfillsthesoulatsucha

seasonwithanxietyanddisquietmentofmind,piercing it throughwithmany sorrows, with equal hopes and fears, irregular contrivances forsupply, and reserves of trust in what men have, with other evilsinnumerable.

Ἀρκούμενοι.(2.)Inoppositionhereunto,wearedirectedandenjoinedtobe "contentwith things that are present," or "such things aswe have."Ἀρκέωandthepassiveare"tosuffice,""tobesufficient,"tobethatwhichisenough,Matt.25:9;John6:7.Thepassiveisusedhere,and1Tim.6:8;tobecontentorsatisfiedwithwhatissufficientinearthlythings:whosemeasure the apostle gives there to consist in "food and raiment."Αὐτάρκειαisonceusedtothesamepurpose;whichsignifies,notaself-sufficiency,butasatisfactioninourselves,astowhatwehave,1Tim.6:6.So also is αὐτάρκης, which we render "content," Phil. 4:11; that is,satisfiedinourcondition.

Thisisthatwhichtheapostleopposethuntothatcovetousnesswhichhedoth condemn; and they are inconsistent in the same mind, in anyprevalentdegree.Theassertionoftheonedeniestheother;andsoonthecontrary.Whereforethiscontentment isagraciousframeordispositionofmind, quiet and composed;without, [1.] Complaining or repining atGod'sprovidentialdisposalsofouroutwardconcerns;[2.]Allenvyatthemoreprosperousconditionofothers;[3.]Fearsandanxiouscaresaboutfuture supplies; and, [4.] Desires and designs of those things which amoreplentifulconditionthanwhatweareinwouldsupplyuswithal.

Τοῖςπαροῦσιν.Andthiscontentmentiswithrespectunto"suchthingsaswehave;"or"thingsthatarepresent,"asitisintheoriginal.Now,thingspresentarenothereopposedunto things thatare future;as thoughweshouldbe contentwith them,andnot lookafter the future reward:buttheyareopposeduntothingswhicharenotpresentwithusinourpresentstateandcondition,thoughsotheymightbe;andtherefore,asuntothesense,itisrenderedby,"suchthingsasyehave."Yetarenot"things"onlyintended,butingeneralthestateandconditionwhereinweare,beitofpoverty,oraffliction,orpersecution,orofmoreenlargement inearthlythings.So it isdeclaredbyourapostle,Phil.4:11,"Ihave learnedἐνοἷςεἰμὶ,αὐτάρκηςεἶναι," "inwhateverstate Iam,"saywe, "therewith tobecontent;"—'intheconditionandcircumstanceswhereinIam,whetherit

be of abounding or need,' as he explains it in the next verse. And itrespects the things that are present with us, such things as we have;namely, for the use of this natural life. And the measure of them, inordinary cases, is foodand raiment, as the rule is givenus, 1Tim.6:8,"Havingfoodandraiment, letusbetherewithcontent:"notthatweareallowed to be discontented if wewant them; but that these are such asufficiency as are a rational obligation unto contentment,—aman needseek no further. But among other evils that we may undergo for thegospel,wemay be called unto "hunger and nakedness," Rom. 8:35; bywhichmanywitnessesofChristhavebeendestroyed.Andwhenweareso, we are obliged to be therewithal content also. For contentation, orsatisfactionofmind, in thingspresent,dothnotarise from,nordependon, anymeasure, great or small, of the things themselveswhichwe doenjoy,butonthepresenceofGodwithus,andtherewardthatistherein,asthenextwordsdeclare.

And it may not be impertinent to observe some few things for thedeclarationofthevirtueofit;as,—

[1.]Contentmentwithwhatwehaveisnotexclusiveofhonestindustry,tomakeanadditionunto it,andsoenlargetheprovisionofearthly thingsforourselvesandourfamilies.Honestindustry,evenuntothisend,isthecommandofGod,whohathgivenussixdaysinsevenfortheexerciseofit.Wherefore,—

[2.] Itdothnotconsist inaslothfulneglectof theoccasionsof this life;nor in a pretended apathy or regardlessness of them; nor in therelinquishmentofanindustriouscourseoflife,tobetakeourselvesuntomonasticidleness,underapretenceofcontemptoftheworld;but,—

[3.]It isagraciousdispositionofmind,arisingsolely fromtrust inandsatisfactionwithGod alone, against all other thingswhatever thatmayappeartobeevil,asthenextwordsdeclare.

[4.] It is utterly exclusive, 1st. Of covetousness, or an inordinateinclination of mind and desire after an increase of our presentenjoyments, with all the ways and means whereby they usually actthemselves; 2dly. Of all anxious care, distrust of things future, or

complaints of thingspresent; 3dly.Of that foolish elationofmind, andcontempt of others, which riches give unto men of weak minds; forcontentmentisagraceintherichaswellasinthepoor.

[5.]Itisopposedinthisplaceunto,andisaremedyof,adoubleevil:1st.Of distress and distrust under an apprehension of want; 2dly. Ofdespondencyunderoppression,persecution,andsufferingthethingsthatmen candountous, orbringuponus.Andboth these evils arise fromcovetousness, or an inordinate desire after and valuation of earthlythings.

2. Having prescribed the duty, the apostle adds an enforcement of itspractice, from the cause which renders it just and reasonable: "For hehath said," etc. This is from something thatwas said or spoken to thispurpose:concerningwhichheproposeth,(1.)Whospakeit;(2.)Whathespake;whereinisincludedtheconsiderationofhimtowhomhespakeit,andwhen,andwithreferenceuntowhatoccasion.

Τάρ.(1.)"Hehathsaid."Thatthisiscausal,asuntothedutyproposed,isdeclaredintheconjunction"for:"'Doso,"forhehathsaid."'Henamethnotthepersonthatspake;butbythewayofeminencycallethhim"He."אוה התא ,—"ThouartHe,"Ps.102:28;whichtheapostlerendersΣὺαὐτὸς

εἶ,Heb. 1:12. "ThouartHe," is anameofGod;—Hewhoalonehath allbeingandexistenceinhimself;Hewhowithus,asinhimself,is"all,andinall."Αὐτὸςἔφαwasanascriptionofhonourtoaman:butthisαὐτὸςεἴρηκεν is infinitely above it. And hereby the apostle refers us to thegreatnessandpowerofGod.'HEwhoisoverall,thesupremedisposerofall things in heaven and earth, in whose hand and power are all theconcernsofmen,whocandowhateverhepleaseth,Hehathsaidit.'For,—

Obs. III. All the efficacy, power, and comfort of divine promises, arisefrom,andareresolvedinto,theexcellenciesofthedivinenature.Hehathsaiditwhoistruth,andcannotdeceive:Hewhoisalmighty,etc.

Οὐμήσεἀνῶ,οὐδʼοὐμήσεἐγκαταλίπω.(2.)Whathehathsaiduntothispurpose:"Iwillneverleavethee,norforsakethee."Itisobservedbyall,thatthereisavehementnegationinthelastclause,byamultiplicationof

thenegativeparticles,οὐδʼ,οὐ,μή,astwoofthemareusedintheformer.Andthedesignhereofis,toobviateallobjectionswhichfearandunbeliefmayraiseagainst theassurancegiven, fromsuchcircumstancesasmenmay fall into: 'Be they what they will, I will not at any time, on anyoccasion, for any cause, leave thee, nor forsake thee.' In these negativeexpressions positive blessings are contained, and those distinct also, asthe expressions are. By the first, the continuance of God's presence isintended; by the other, the continuance of his help, which the apostletakesnoticeofinthenextverse:'"Iwillnotleavethee;"—whateverbethystateandcondition,Iwillneverwithdrawmypresencefromthee:"Iwillnever forsake thee,"or suffer thee tobehelpless inany trouble;myaidandhelp shallbe continuedwith thee.'Only these thingsareexpressednegatively, directly, and immediately, to obviate the fears which indifficult trials believers are apt to be exercisedwithal; and they are theprincipal way of the secret working of unbelief. Wherefore, thevehemency of the expression, by the multiplication of the negativeparticles,isaneffectofdivinecondescension,togivetheutmostsecurityunto the faith of believers in all their trials. That God doth design ingeneralsotodo,ourapostledeclaresatlarge,chap.6:17,18,whereonseetheexposition.

Obs. IV. Divine presence and divine assistance, which are inseparable,arethespringandcauseofsuitableandsufficientreliefandsuppliesuntobelieversineverycondition.

Obs.V.Especially,thedueconsiderationofthemisabundantlysufficientto rebukeall covetous inclinationsanddesires,whichwithout itwillbeprevalentinusinatimeofstraitsandtrials.

Whereasthesewordscontainapromisemadeofolduntosomeorother,wemustinquireintothecircumstancesofit,asuntowhomitwasmade,andwhen,andonwhatoccasion.

There is apromise to thispurpose, yea in theseverywords, givenuntoSolomonbyDavid, inthenameofGod:"TheLORDGod,evenmyGod,willbewiththee;hewillnotfailthee,norforsakethee,"1Chron.28:20.And it is found frequently repeated unto the church, as unto thesubstanceofit.SeeIsa.41:10–13.Butitisgenerallygrantedthatitisthe

promisewhichGodmadeuntoJoshuawhenhegavehim incharge thegreatworkofdestroyingtheenemiesofthechurchinthelandofCanaan.SoarethewordsofGoduntohimexpressly,Josh.1:5,"Iwillnotfailthee,nor forsake thee."Thewords, indeed,wereusedbyMosesuntoJoshuabefore,Deut.31:6,8;wherethetranslationoftheLXX.ismuchthesamewiththewordsusedbytheapostleinthisplace:butwhereastheapostlerefersthewordsspokenimmediatelytothespeakingofGodhimself,"Forhehathsaid,"theyaretakenfromthatplaceintheBookofJoshua,whereGodspeaksdirectlyuntohim;andnotfromthatinDeuteronomy,whicharethewordsofMoses.

Nowthispromisewaspersonal,andgivenuntoJoshuaontheaccountofthat great and difficult undertaking which he was called unto, in theconquest ofCanaan. It is not therefore easily to be understoodhow anapplicationmaybemadeofituntoeveryindividualbeliever,inalltheirstraitsandtrials.Toclearthisdifficulty,wemayobserve,—

[1.]Thatthedangersanddifficultieswhicheverybelieverhastoundergoinhisspiritualwarfare,especiallyintimesoftrialandpersecution,arenolessthanthosethatJoshuaconflictedwithalinhiswars,nordostandinless need of the especial presence and assistance of God to overcomethemthanhisdid.Andtherefore,inusingthesewordsuntoJoshua,Goddidbutexpresslydeclare,forhisencouragement,howhewilldealwithallbelievers,ineverystateandconditionthathecallsthemunto.

[2.]Thefaithofallbelieversstandsinneedofthesamesupportment,thesameencouragementwiththatofJoshua,andisresolvedintothesameprinciples with his, namely, the presence and assistance of God.Wherefore,—

[3.]Allthepromisesmadeuntothechurch,andeveryparticularmemberofit,fortheuseofthechurch,aremadeequallyuntothewholechurch,andeverymemberofit,ineveryage,accordingasthegraceandmercyofthemissuiteduntotheirstateandcondition.Therewas inmanyof thepromisesofoldsomethingofespecialprivilege(asinthatofakingdomtoDavid)andsomewhatthatrespectedcircumstances,andthestateofthepeople in the land of Canaan, wherein we are only analogicallyconcerned;butasuntothegrace,love,andmercyofGodinthemall,with

theiraccommodationuntoallourcasesandnecessities,theybelonguntoallbelievers,nolessthantheydiduntothemuntowhomtheywerefirstgivenandmade.Hence,—

[4.]Faith sets everybeliever in the roomorplaceofhimor themuntowhomthepromiseswereoriginallymade;andastheyarerecordedintheScripture, wherein God continues to speak unto the church, they arespokendirectlyuntoeveryoneof them.So theapostleheredeclares it:' "He hath said," that is, unto you, and every one of you untowhom Ispeak, "I will never leave thee;" ' which is the ground of the inferencewhichhemakesinthenextverse.Yea,—

[5.] Whereas those promises which contained especial privileges, (asthose made to Abraham and David), and those which respected theinterestofthepeopleinthelandofCanaan,didproceedfrom,andwereenlivenedby, the love andgraceofGod in the covenantmadewith thechurch,orallbelievers,everyoneofthemmayapplyuntothemselvesthesameloveandgrace,tobeactedsuitablyuntotheircondition,bymixingthose promises with faith. For if "whatsoever things were writtenaforetime,werewritten for our learning, thatwe through patience andcomfortoftheScripturemighthavehope,"asRom.15:4,muchmorearethepromisesrecordedthereinforouruseandbenefit.

Therehathnotbeeninourdaysamoredesperateattemptagainstthelifeofreligion,andthewholecovenant-relationbetweenGodandthechurch,than that whereby the application of the promises recorded in theScriptureuntothepresentstate,condition,andwantsofbelievers,hathbeenopposedandridiculed.Butfaithwilltriumphoversuchfoolishandimpiousassaults.

In brief, all the promises recorded in the Scripture, being nothing butwaysandmeansof theexhibitionof thegraceof thecovenant,whichismadewiththewholechurch,withallbelievers,andtheaccommodationofituntotheirstate,condition,andoccasions;beingallintheratificationof the covenantmade "yea andamen inChrist Jesus, unto the glory ofGodbyus;"theydoequallybelonguntoallbelievers,andwhatGodsaysinanyofthem,hesaysituntoeveryonethatdothtrulybelieve.

Herein,then, lieththeforceoftheapostle'sargument:That ifGodhathsaiduntoeveryoneofus,whathe saiduntoJoshua, thathewillneverleaveusas tohispresence,nor forsakeusas tohisassistance,wehavesufficientgroundtocastawayallinordinatedesiresofearthlythings,allfearsofwant, andotherpressures, to restquietandcontentedwithhisundertakingforus.

3.Thisinference,fromthispromisegivenuntous,theapostledeclaresinthenextverse,confirmingitwiththeexperienceofDavid;whichwasnotpeculiaruntohim,butiscommontoallbelievers.

Ver.6.—"Sothatwemayboldlysay,TheLordismyhelper,andIwillnotfearwhatmanshalldountome."

WemayeveryoneofussayasDaviddidinthelikecase;forhesospakeinconfidenceofthesamepromiseofthepresenceandassistanceofGod,which is given also unto us. Thewords are taken from Ps. 118:6, "TheLORDisonmyside,(forme,myhelper;)Iwillnotfearwhatmancandountome."Tothesamepurposethepsalmistspeaks,Ps.56:3,4,11;onlyfor "man," verse4,heuseth theword "flesh,"—"what flesh candountome;"withagreatcontemptofallthepowerofhisadversaries.

He confirms his argument by a divine testimony; wherein we mayconsiderboththemannerofitsintroduction,andthetestimonyitself.

(1.)Theformerisinthesewords,"Sothatwemayboldlysay;"or,"Soasthatweareboldtosay;"or,"Wedoboldlysay;"orhaverightsotodo:theverbbeingoftheinfinitivemood,maybelimitedeitheroftheseways.

Ὥστε."Sothat,"or"soasthat;"—anoteofinference,orcollectionofonethingoutofanother. 'Bywhatissaidtous,weareenabledandjustifiedthustosayourselves.'

Θαῤῥοῦνταςἡμᾶς."Boldly;"—'Webeingbold,usingconfidence,maysay.'This the apostle ascribes to us herein, [1.] Because it is evident thatDavid, in uttering thosewords, did use amore than ordinary boldnessandconfidenceinGod.Forhespakethemfirstinatimeofgreatdistress,"when the Philistines took him in Gath," and his enemies were

continually ready to "swallowhimup," Ps. 56:1, 2. In themidst of thisdistress,withgreatconfidenceheexpressethhistrustinGod,andsays,"Iwillnotfearwhatfleshcandountome,"Ps.56:4.Andinthesamestatehewas‚Ps.118:6–10.Thelikeconfidenceinthelikeconditionisrequiredofus.[2.]BecauseanactofhightrustandconfidenceinGodisrequireduntotheprofessionhereexpressed.Thewordsignifiestheframeofmindthat is in valiant men when they are preparing with shouts to engageagainst their adversaries. [3.] To intimate our duty on this occasion;whichis,tocastoutallfears,everythingthatmayintimidateourspirits,ordisquietourminds,orhinderusfrommakingacheerfulprofessionofourconfidenceinGod.Forthatisrequiredofus.Λέγειν.Weareto"say"whatwebelieve, toprofess it;yea, togloryandmakeourboast inGod,againstallopposition.Wherefore,—

Obs. VI. The cheerful profession of confidence in God, against allopposition,andinthemidstofalldistresses,isthatwhichbelievershaveawarrantforinthepromisesthataremadeuntothem.

Obs.VII.Astheuseofthisconfidenceisourduty,so it isadutyhighlyhonourableunto theprofessionof thegospel. "Degeneresanimos timorarguit."

In theapplicationof this testimony,as taken fromPs.56:4, theapostlesupposeth thatDavid spake thesewordsnotmerely inhis ownperson,andwithrespectuntohisowncase,ortheespecialpromiseshehadaboutit,butinthepersonofthewholechurch,oronthegeneralrightofalltruebelievers.For it is thewordofGod, or thepromises therein contained,whicharecommontoallbelievers,whichwasthegroundofwhathesaidor professed. So thewords in the beginning of the verse do testify, "InGodIwillpraisehisword."Hewouldgiveuntohimthegloryofhistruthandpower,bybelieving.Wherefore,—

Obs.VIII.Believershavingthesamegroundsof it thathehad,mayusethe same confidence that he did.—For outward circumstances alter notthestateofthingsasuntofaithorduty.Wemayusethesameconfidencewithhim,thoughourcasebenotthesamewithhis.And,—

Theapostle,intheapplicationofthistestimony,extendsthecasewhich

heat first applieshis exhortationunto.Forat firsthe speaksonlywithrespectuntowantandpoverty;butherehecomprisethinitpersecutionand oppression, which usually are the causes of distressing want andpoverty.

(2.)These thingsbeingpremised,wemayproceed to inquirewhat is inthetestimony itselfproduced,untotheendof theapostle'sexhortation.Andwemayconsider,—

[1.] That there is an opposition, a conflict, a contest, between distinctparties,supposedinthewords.Andthepersonsconcernedimmediatelyherein,arebelieversontheonehand,andmanontheother;whereonathirdperson,namely,Godhimself,interposeth,andbecomethapartyinthecontest.For,—

[2.]Godishereinonthesideofthechurch;"TheLordismyhelper;" 'ahelper unto me.' Respect seems to be had in this expression unto Ps.118:6,7;thoughthewordsalsoofPs.56areintended.Andtherearetwowayswherebythepsalmistassertsthismatter:1st. יל הוהי ,verse6, '"TheLORDisuntome,forme,onmyside,"(aswerenderit,)inthiscontest.'2dly. ירזעב יל הוהי , verse 7, say we, "The LORD taketh my part withthemthathelpme;"'theLORDisformeamongthehelpers.'Boththesethe apostle compriseth in this one, ἐμοὶ βοηθός, "he is my helper."WhereinthehelpofGodinthiscaseconsists,weshallshowimmediately.In themeantime, it is certain thatbelieversdostand inneedofhelp inthatcontestwhichtheyhavewiththeworld.Ofthemselvestheyarenotable to go through it with success. Yet have we no reason to fear anengagementinwhatisaboveourstrengthorability,whenwehavesuchareserve of aid and assistance; but in whatever befalls us, "wemay sayboldly,Wewillnotfear."ForifGodbeonourside,"ifGodbeforus,whoshall be against us?" Let who so will be so, it is all one, the victory issecuredonourside.

Τίποιήσειμοιἄνθρωπος.[3.]Thereisadoubleoppositioninthewords,giving an emphasis unto the sense of thewhole; 1st. BetweenGod andman."TheLORDisonmyside;Iwillnotfearwhatmancando."Andthis"man" he calls "flesh," Ps. 56, "what flesh can do." 2dly. BetweenwhatGodwilldo,"Hewillhelp;"andwhatmencando,expressedinthepsalm

byaninterrogationinwayofcontempt,"Whatcanfleshdotome?"thatis,'whilstGodismyhelper.'

[4.]ThishelpofGod,whichbelieversareassuredof in their trials,andunder their persecutions, is twofold. 1st. Internal, by supplies of grace,spiritualstrength,andconsolation,enablingthemwithavictoriousframeofmindtogothroughallthedifficultiesanddangersoftheirconflictwithacertainsuccess;2dly.External,inactualdeliverance,bythedestructionof their adversaries: both which are frequently exemplified in theScripture,andpresentexperience.

[5.]Thereisadoublecontemptcastontheadversariesofthechurch:1st.Fromtheirstate:theyarebut"man,"—"whatmancando;"whichhecalls"flesh"inthepsalm,—apoor,contemptible,dyingworm,comparedwiththeeternal,infinitelypowerfulGod.2dly.Fromhispower:"Whatcanhedo?"whateverhiswillandhisdesiresmaybe,inhispowerheisweakandimpotent.Andthatwhichwearetaughtfromhenceis,—

Obs. IX. That all believers, in their sufferings, and under theirpersecutions, have a refreshing, supporting interest in divine aid andassistance.—For thepromiseshereof aremadeunto themall equally intheirsufferingstate,evenastheywereuntotheprophetsandapostlesofold.And,—

Obs. X. It is their duty to express with confidence and boldness at alltimestheirassuranceofthedivineassistancedeclaredinthepromises,totheirownencouragement,theedificationofthechurch,andtheterroroftheiradversaries,Phil.1:28.

Obs. XI. Faith duly fixed on the power of God as engaged for theassistanceofbelieversintheirsufferings,willgivethemacontemptofallthatmencandountothem.

Obs. XII. The most effectual means to encourage our souls in all oursufferings,istocomparethepowerofGodwhowillassistus,withthatofmanwho doth oppress us.—So is it prescribed by our blessed Saviour,Matt.10:28.

Obs. XIII. That which in our sufferings delivereth us from the fear ofmen,takesoutallthatisevilinthem,andsecuresoursuccess.

Hebrews13:7

Fromaprescriptionoftheforegoingdutiesofmorality,andobedienceinthem,theapostleproceedsuntothosewhichconcernfaithandworship,layingthefoundationoftheminthatrespectwhichisdueuntothemthatdeclare unto us the word of truth, for their work's sake, and on theaccountoftheexamplewhichtheygiveuntous.

Ver. 7.—Μνημονεύετε τῶνἡγουμένωνὑμῶν, οἵτινες ἐλάλησανὑμῖν τὸνλόγον τοῦ Θεοῦ· ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆςμιμεῖσθετὴνπίστιν.

Ἡγουμένων.Vulg.,"praepositorum."Rhem.,"yourprelates;"butyettheyinterpretthewordsofsaintsdeparted,withsuchausualinconsistencyasprejudice and interest produce. Syr., "your leaders;" "ductorum,""ducum."We,"themthathavetheruleoveryou;"asindeedthewordissometimes used to express rule; but it is not proper unto this place,wherein the apostle speaks of themwho are departed this life; and so,whatevertheyhad,theyhavenotstilltheruleoverus.

Ἀναθεωροῦντες, "intuentes," "contemplantes," "considerantes;" "lookinginto."Ἔκβασιν,"quisfueritexitus,""exitum;""theend,""theissue,"whatitcameto.TheSyriacputsanothersenseonthewords,"Searchouttheperfectionoftheirconversation;"buttothesamepurpose.

Ver.7.—Rememberyourguides,whohavespokenuntoyouthewordofGod:whosefaithfollow,consideringtheendof[their]conversation.

Thatwhichtheapostledesignsinthefollowingdiscourse,isperseverancein the faithandprofessionof the truth, inoppositionuntoan infectionwith, or inclination unto "various and strange doctrines," as heexpresseth it, verse 9. And this, in the first place, he commends untothem from the formal cause of it, or the word of God; and theinstrumentalcauseof it inthem,whichisthepreachingof it,andthosethat taught it. For this is the method of believing, faith cometh byhearing;hearingbythewordofGod;andthewordofGodbythemthat

aresenttopreachit,Rom.10:14–17.

The duty prescribed hath a threefold object, or there are three distinctparts or considerationsof its object: 1.Thepersonsof somemen, their"guides." 2. Their "faith;" 3. Their "conversation," with "the end of it."And so there are three distinct parts of the duty respecting themdistinctly:1.To"rememberthem,"or theirpersons.2.To"imitate theirfaith."3.To"considertheendoftheirconversation."

Τῶν ἡγουμένων ὑμῶν. 1. We must consider who are the personsintended.Ourtranslationmakesthemtobetheirpresentrulers,"Themwhichhavetheruleoveryou."SoErasmus,"Eorumquivobispraesunt."Butitisanevidentmistake.Thatwhichseemstohaveledthemintoitis,that ἡγούμενος is a participle of the present tense. But it is mostfrequentlyusedasanoun;andsoitishere.Butthattheirpresentrulerscannotbehereintended,isevident,(1.)Becausethereisanotherpreceptgiven with respect unto them afterwards, verse 17, and that in wordssuiteduntothedutywhichtheyowethemwhilstaliveandpresentwiththem: "Obey them thathave the ruleover you, and submit yourselves."(2.)He describes them as thosewhich had formerly spokenunto themthewordofGod,andnotasthosewhoyetcontinuedsotodo.(3.)Theywere such as had received ἔκβασινἀναστροφῆς, "the event and end oftheirconversation"inthisworld.

Ἡγέομαι isduco,arbitror,existimo;"tothink, toesteem,"or"to judge:"and so it is constantly used in theNewTestament.But it also signifiespraesum,praeeo,duco;"togobefore,""torule,""tolead."Andἡγούμενοιisvariouslyused:sometimesforaruler,Matt.2:6.Acts7:10:sometimesforaprincipalpersonamongothers;soJudasandSilasarecalledἄνδραςἡγουμένους ἐν τοῖς ἀδελφοῖς, Acts 15:22,—"chief men among thebrethren;"whichonewouldhavetobebishopsoverthem,veryabsurdly,for they are reckoned among those brethren of the church who weredistinguishedfromtheapostlesandelders:andsometimesforthemthatare chief in any work; so it is said that Paul, when he spake withBarnabas,wasὁἡγούμενοςτοῦλόγου,"thechiefspeaker,"Acts14:12,—whowaschiefor forwardest inspeaking.It isusedinthischapteronly,verses7,17,24,foranofficerorofficersinthechurch;—thatis,suchasgobefore, who guide and direct the church; which is the nature of their

office.Thatis,bishops,pastors,elders,thatpresideinthechurch,guideit, and go before it; for they have such a rule as consists principally inspiritualguidance.

Bythedescriptionfollowing,itisevidentthattheapostleintendsallthathad spoken or preached theword ofGodunto them,whether apostles,evangelists,orpastors,whohadnowfinishedtheircourse;notwithanyrespectuntoJames,assomethink,forhewasyetalive,asappears,chap.12:4.Nor doth the apostle, in this case of retaining the truth, give anydirection for peculiar regard to Peter, much less to his chair orsuccessors;butuntoallthathadspokenthewordofGoduntothem.

Μνημονεύετε.2.Whatitissotorememberthem,tobemindfulofthem,tobeartheminourmindsandmemories.Andthisisdonetwoways:(1.)Naturally; to retain them inourminds, as thosewhomwehighlyvalueandprize.Sowearecommandedtobearourselvestowardsthemwhilstthey are alive; namely, to "esteem them very highly in love, for theirwork'ssake,"1Thess.5:13.Andthesamerespectwearetohaveforthemwhen they have finished their work. Suddenly to forget them, is anevidencethatwehavenotprofitedbytheir laboursasweoughttohavedone. (2.) It is toretain theminourmindsmorally,withrespect to theendsherementioned.Abareremembranceofthemisoflittleornouse.Buttoremembertheminwhattheydidandtaught,soastofollowthemintheirfaithandconversation,thisisadutyofnosmalladvantageuntous.

Inprocessoftimethelatterofthese,namely,torememberthemsoastofollow them in their faith and holiness, was much lost among theprofessorsoftheChristianreligion.Buttheformerwasretained,andnewways invented for the continuation of it, which ended in varioussuperstitions. For there were found out unto this end certain religiouscelebrations of the supposed times of their deaths,with assemblings attheir tombs; wherein they placed much devotion, not without a greatmixtureofheathenishrites;whichissuedatlengthinprayer,adoration,andsundryactsofreligiousworship.Butnosuchthingishereenjoined;—noprayers for themnor to them; no dedications of temples or altarsuntotheirmemory;nopreservation,muchlessadoration,oftheirrelicsor bones, nor ascription of miraculous cures or operations unto them;

yea, theapostle, limitingtheendofourremembranceof themuntoourimitationoftheirfaithandholiness,dothsufficientlycondemnall thesesuperstitions.

Obs. I.This, therefore, isourbest, this isouronlywayof rememberingthem who have been our guides, leaders, and rulers, in the church,whether they have been apostles, or evangelists, or ordinary pastors,namely,tofollowthemintheirfaithandconversation.And,—

Obs.II.Thisoughttobethecareoftheguidesofthechurch,namely,toleavesuchanexampleoffaithandholiness,asthatitmaybethedutyofthechurchtorememberthem,andfollowtheirexample.Alas!howmanyhavewe had, howmany havewe, who have left, or are likely to leave,nothing to be remembered by, butwhat it is the duty of the church toabhor!howmanywhoseuselessnessleadsthemintoeverlastingoblivion!

Οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ. 3. The apostle gives thecharacterofthepersonswhomhewouldhavethemremember;andtheyare "those who had spoken to them the word of God." This is thecharacteristicalnoteofchurchguidesorrulers.Thosewhodonotlabourhereinuntotheedificationofthechurch,letthempretendwhattheywill,arenosuchguidesorrulers,noraresoesteemedbyChristorthechurch;noristheremembranceofthemanyduty.

The "word of God" in this place, is the written word, and what iscontainedtherein.ProbablysomepartsoftheScripture,astheepistlesofJohn,andthesecondofPeter,andcertainlytheRevelation,werewrittenafterthisepistle.Butwhatwasthenwrittenwasasufficient,andthesolerule of faith unto the church. Yet I will not deny but that the vocalspeakingof thewordofGod,by virtueofnew revelations in themwhoweredivinelyinspired,astheapostlesandevangelists,maybecomprisedherein.Andwhereasthewordof thegospel isprincipally intended, thisspeaking may comprise the apostolical writings as well as their vocalpreaching.Forinandbythemtheyspake,thatis,deliveredanddeclaredunto them, thewordofGod, 1Thess.2:13.What theywrote,what theytaught,bydivinerevelation,whatotherstaughtoutoftheirwritingsandotherscriptures,isthiswordofGod.

Obs.III.ThiswordofGodisthesoleobjectofthefaithofthechurch,theonlyoutwardmeansofcommunicatingthemindandgraceofGoduntoit.Wherefore upon it, the being, life, and blessedness of the church dodepend.—And it is that alone that is to be spoken in andunto it, in allthings appertaining unto faith, obedience, or worship, even the wholediscipline of Christ. To speak of traditions, canons of councils, humaninstitutionsofanysort,untothechurch,belongsnotuntothemwhohavetheruleofit.Thistheyareconfineduntointheirwholework;noristhechurchobligedtoattenduntotheminanythingelse.

As they preached nothing but the word of God, so the expressionintimatestheirdiligencetherein.They"gavethemselvesuntoprayerandtheword." And this is the ground, the cause of the respect that is duefromthechurchunto itsguides,and thisalone;namely, that theyhavediligently,carefully,andconstantly,spokenthewordofGoduntothem,andinstructedtheminthewayoflifethereby.

Ὧνμιμεῖσθετἡνπίστιν.4.Thisremembranceofourguidesisprescribedwith reference unto the duty of following their faith: "Whose faithfollow;"—'Somindthemandtheirwork,inpreachingthewordofGod,astofolloworimitatethemintheirfaith.'

Μιμέομαι is "to imitate;" that is, lively to express an exampleproposeduntous.And it is thewordusedby theapostleunto thatendwhichwetranslate "to follow," 2 Thess. 3:7, 9; as μιμητής is constantly for thepersonperforming thatduty,whichwerendera "follower," 1Cor.4:16,11:1;Eph.5:1;1Thess.1:6,2:14;Heb.6:12.Sotheword isapplieduntopainting,whenonepictureisexactlydrawnbyanother,soasinallthingstorepresentit.Henceonewroteunderhisexcellentpiece,Μωμήσεταίτιςμᾶλλονἣμιμήσεται,—"Itiseasiertoenvyitthantoimitateit,"ordothelike. So poets and players are said μιμεῖσθαι, "to imitate" the personswhomtheyrepresent;andthemoreaccuratelytheydoit,themoreexactare they esteemed in their arts. Imention it only to show that there ismoreintimatedinthiswordthan"tofollow"intheusualsenseseemstoexpress. It is such a following aswhereinwe are fully conformedunto,anddo lively express, thatwhichwe are said so to follow. So a scholarmaybesaid to followhismaster,when,havingattainedallhisartsandsciences,heactstheminthesamemannerashismasterdid.Soareweto

followthefaithoftheseguides.

Their faith may be considered two ways: (1.) Objectively, for the faithwhich they taught, believed, andprofessed, or the truthwhich theydidbelieve. (2.) Subjectively, for the grace of faith in them, whereby theybelievedthattruth.Anditisheretakeninthelattersense;fortheirfaithin the other sense is not to be imitated, but professed. Nor doth theapostle,bytheirfaith,intendonlythegraceoffaithinthem,butitswholeexercise, in all that they did and suffered. Their faith was that whichpurifiedtheirhearts,andmadethemfruitful intheir lives.Especially, itwasthatwherebytheyglorifiedGodinallthattheydidandsufferedforthenameofJesusChrist.Whereforesaiththeapostle,'Rememberthem;and insodoing, remember their faith,withwhat itenabled themtodoandsufferforthegospel,—theirfaithinitsprinciple,andalltheblessedeffectsofit.'Intheprinciple,thisfaithisthesame,asuntothenatureofit, inall truebelievers,whethertheyarerulersorunderrule,2Pet.1:1.But it differs in its fruits and effects. In these theywere eminent. AndthereforearetheHebrewshereenjoinedtosecureitinitsprinciple,andtoexpressitinitsexercise,evenastheydid.

Hereinarewetoimitateandfollowthem.Nomereman,notthebestofmen, is to be our pattern or example absolutely, or in all things,—thishonour isdueuntoChristalone;but theymaybeso,weought tomakethem so, with respect unto those graces and duties wherein they wereeminent.So theapostleproposethhimselfasanexample tobelievers,1Cor.4:16;Phil.3:17;1Thess.1:6:butwiththislimitation,ashefollowedChrist,1Cor.11:1.And,—

Obs.IV.Adueconsiderationofthefaithofthosewhohavebeenbeforeus,especiallyofsuchwhowereconstantinsufferings,aboveall,thatwereso unto death, as the holy martyrs in former and latter ages, is aneffectualmeanstostirusupuntothesameexerciseoffaith,whenwearecalledunto it.And if the imitationof formerageshadkept itselfwithinthesebounds, theyhadbeenpreserved from those excesseswhereby atlengthallthememoryofthemwascorruptedandpolluted.

Ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς. 5. The last thing in thewords, is the motive that the apostle gives unto this duty of following

their faith; which ariseth from the consideration of the "end of theirconversation," orwhat, through their faith, they came orwere broughtunto.'Theyhave,'saithhe,'finishedtheircourseinthisworld.'Whatwastheir "conversation," what was the "end" of it, and how it was to be"considered," and wherein the so doing was a motive to "follow theirfaith,"liesbeforeusinthesewords.

(1.) Ἀναστροφή is the word constantly used in the New Testament toexpress theway or course ofmen'swalking and converse in theworld,with respect untomoral duties, and the whole of the obedience whichGodrequiresofthem;whichweusuallycalltheir"conversation."Anditisusedconcerning thatwhich isbadand tobedisallowed,aswell as thatwhichisgoodandapproved.Butusuallywhenitisusedinthefirstsense,it hath some discriminating epithet joined with it, as "evil," "vain," or"former,"Gal. 1:13;Eph.4:22;1Pet. 1:18. Inagoodsensewehave it, 1Tim.4:12;James3:13;1Pet.1:15,3:2,16.ThisisthatwhichGodenjoinsin the covenant: "Walk before me, and be thou upright." Our"conversation"isourwalkbeforeGodinalldutiesofobedience.

(2.)Thisconversationoftheirshadnowreceiveditsἔκβασις.Thewordisbutoncemoreused,andthenwerenderit"anescape:"Σὺντῳπειρασμῷκαὶτὴνἔκβασιν,1Cor.10:13;—"Togetherwiththetemptationanescape,"or"awaytoescape."Itisnotthereforemerelyan"end"thatisintended:nordoththewordsignifyacommonend,issue,oreventofthings;butanendaccompaniedwithadeliverancefrom,andsoaconquestover,suchdifficultiesanddangersasmenwerebeforeexposedunto.Thesepersons,inthewholecourseoftheirconversation,wereexercisedwithdifficulties,dangers, and sufferings, all attempting to stop them in theirway, or toturnthemoutofit.Butwhatdiditallamountunto,—whatwastheissueof their conflict? It was a blessed deliverance from all troubles, andconquestoverthem.Anditisnotsomuchtheirconversation,asthisendofit,whichtheapostleherecallsthemuntotheconsiderationof;whichyet cannot be done without a right consideration of the conversationitself.Considerwhatitcameto.Theirfaithfailednot,theirhopedidnotperish, theywerenotdisappointed,buthadablessedendof theirwalkandcourse.

Ἀναθεωροῦντες.(3.)Thistheyareadvisedto"consider,"ἀναθεωροῦντες.

ThewordisbutoncemoreusedintheNewTestament,wheretheapostleapplies it toexpress theconsiderationwhichhe tookof thedevotionorthe altars of the Athenians, Acts 17:23. He looked diligently on them,againandagain,withareiterated inspection, toreadandtakenoticeoftheir inscriptions; which required a curious and careful consideration.Suchisherespokenof;notconsistinginsomeslight,transientthoughts,withwhichweusually pass over such things, but a repeated, reiteratedcontemplationofthematter,withitscausesandcircumstances.

(4.)And in the lastplace,by their sodoing theywouldbestirredup tofollowtheirfaith.Itwasamotivetothemsotodo.Fortheirfaithitwaswhichcarriedthemthroughalltheirdifficultiesandalltheirtemptations,andgavethemablessedissueoutofthemall.SeeJames5:10,11.

Hebrews13:8

ἸησοῦςΧριστὸςχθὲςκαὶσήμερονὁαὐτὸς,καὶεἰςτοῦςαἰῶνας.

Vulg., "JesusChristus heri et hodie, ipse et in seculum;" "JesusChrist,yesterday and to-day," (where it placeth the comma,) "and he [is] thesameforever."SoBeza;"JesusChristyesterday,andto-day,andheisthesameforever."Others,better,"JesusChristusheriethodie,idemetiamestinsecula."SotheSyriac, םלעלו ויוהו ,"isthesame,andforever."

Ver.8.—JesusChristthesameyesterday,to-day,andforever.

Two things are to be considered in these words: first, the occasion ofthem; and then their sense andmeaning. And as unto the occasion oftheiruseinthisplace,somethinkthattheyrefertowhatwentbefore,inconfirmationofit;someuntowhatfollowsafter,asadirectioninit;andsomeobservetheirusefulnessuntoboththeseends.Butthiswillbethemoreclearlydiscoveredwhenthesenseofthemisagreedupon.Fortomethey appear as a glorious light which the apostle sets up to guide ourminds in the consideration of his whole discourse, that we may seewhence it all proceeds, and whereunto it tends. He is the Alpha andOmega,thefirstandthelast,thebeginnerandfinisherofourfaith‚asweshallsee.

Χθὲς καὶ σήμερον. There are various interpretations of the words; oftheseespecially,"yesterday"and"to-day."By"to-day,"allunderstandthepresent time, or the time during the dispensation of the gospel. By"yesterday," Enjedinus says that a short time before is intended;—thatwhichwasof late,namely,since thebirthofChrist,atmost;whichwasnot long before.He is followed by Schlichtingius and all the Socinians.Than this there cannotbeamoreabsurd sensegivenof thewords.Forwhen we say of any one that he is of yesterday, χθὲς καὶ πρώην, it isspokenofhimincontempt."Weareofyesterday,andknownothing,"Job8:9. But the design of the apostle is to utter that which tends to thehonour of Christ, and not unto his diminution. And the Scriptureexpressions of him unto this purpose are constantly of another nature."Hewasinthebeginning,hewaswithGod,andhewasGod;""TheLORDpossessedmeinthebeginningofhisway;""Whosegoingsfortharefromofold,fromeverlasting."ThesameHolySpiritdothnotsayofhimheisof yesterday,—anewgod,whom their fathers knewnot.Nor is such anintimationofanyuseuntothepurposeoftheapostle.

Grotius, andhe that followshim,wouldhave "yesterday" todenote thetime wherein the rulers before mentioned did live, as "to-day" is thepresenttimeoftheseHebrews.Butthissensealsoisjejune,andnothingto the mind of the apostle, invented only for an evasion from thetestimony supposed to be here givenunto the eternity of the person ofChrist;whichIwondertheotherdidnotobserve,whofollowsnotGrotiusinsuchthings.

"Yesterday,"saysome,isusedherenotonlyforalltimethatispast,butuntothespringofitineternity;as"to-day"signifiesthewholecourseoftime to the end of theworld; and "for ever," that everlasting state thatdothensue.NeitheristhisunconsonantuntowhattheScriptureaffirmsofChristinotherplaces.Seetheexpositiononchap.1:10–12.

By "yesterday," some understand the time of the old testament, thatdispensationofGodandhisgracethatwasnowceased,andbecomelikethedaythatispast.Andadayitwas,Heb.3;anditwasnowasyesterday.Andso"to-day"denotesthetimesofthegospel.Neitheristhereanythinginthisinterpretationthatisuncompliantwiththeanalogyoffaith.

ἸησοῦςΧριστός.Butclearly tocomprehend themindof theHolyGhostherein, sundry things are to be observed; as, 1. That it is thepersonofJesusChristthatisspokenof.Noristhiswholename,JesusChrist,everused unto any other purpose but to signify his person. It is false,therefore, that it is here taken metonymically for his doctrine, or thegospel; nor is such a sense any way to the purpose of the apostle. 2.WherethepersonofChristisintended,therehisdivinenatureisalwaysincluded;forChristisGodandmaninoneperson.3.Theapostlespeaksnot of the person of Christ absolutely, butwith respect unto his office,and his discharge of it; or he declares who and what he was therein.Λὐτός.4.Itisfromhisdivineperson,that,inthedischargeofhisoffice,hewasὁαὐτός,"thesame."So it issaidofhim,Σὺδὲὁαὐτὸςεἶ‚chap.1:12,—"But thou art the same;" that is, eternal, immutable, indeficient.See the exposition of that place. 5. Being so in himself, he is so in hisofficefromfirsttolast;sothat,althoughdiversalterationsweremadeintheinstitutionsofdivineworship,andthereweremanydegreesandpartsofdivinerevelation,yetinandthroughthemallJesusChristwasstillthesame. Wherefore, 6. There is no need to affix a determinate, distinctsense,asuntothenotationoftime,untoeachword,as"yesterday,""to-day,"and"forever;"theapostledesigning,byakindofproverbialspeech,wherein respect is had unto all seasons, to denote the eternity andimmutabilityofChristinthemall.Tothesamepurposeheissaidtobeὁὦν,καὶὁἦν,καὶὁἐρχόμενος,Rev. 1:4;—"hewho is,andwhowas,andwhoistocome."7.This,then,isthesenseofthesewords:JesusChrist,ineverystateofthechurch,ineveryconditionofbelievers,isthesameuntothem,beingalwaysthesameinhisdivineperson;andwillbesountotheconsummation of all things.He is, he everwas, all and in all unto thechurch. He is "the same," the author, object, and finisher of faith; thepreserver and rewarder of them that believe, and that equally in allgenerations.

Our last inquiry is concerning the connection of these words with theother parts of the apostle's discourse, and what is the use of theinterpositionof thisassertion in thisplace.And it isagreed that itmayhaverespecteitheruntowhatgoesbefore,orwhatfollowsafter,oruntoboth.Andthiswemaycomplywith;though,asIobservedbefore,thereisa great appearance that it stands absolutely by itself, as directing

believers, on all occasions of duty such as he insists on, whither theyshould retreat and repair in their minds for direction, relief, andsupportment; namely, unto Jesus Christ, who is always the same forthese ends.Whatever difficulties theymaymeetwithal in the duties oftheir evangelical profession, let them but remember who it is that isconcernedinthemandwiththem,anditwillgivethembothstrengthandencouragement.

But the words have a seasonable respect unto what goeth before, andwhatfollowsafterthem.Intheprecedingverse(forwehavenoreasontolook higher in this series of duties, independent one on another) theHebrews are enjoined to persevere in the faith of their first apostolicalteachers, and to have the same faith in themselves as they had. Now,whereas they had by their faith a blessed and victorious end of theirwholeconversation,theymightconsider,thatJesusChrist,whoisalwaysthesameinhimself,wouldlikewisebethesametothem,togivethemthelike blessed end of their faith and obedience. As he was when theybelievedinhim,soheisnowuntothem;becauseheisinhimselfalwaysthe same,and forever.Nogreaterencouragement couldbegiven themuntodiligence in thisduty: 'Youshall findChristuntoyouwhathewasunto them.' As unto that part of his discourse which follows, it is adehortation from strange doctrines and the observation of Judaicalceremonies.Anduntobothpartsof itthisdeclarationofthenatureandofficeofChristissubservient.Forherearuleisfixedasuntotrialofalldoctrines,namely,theacknowledgmentofChristinhispersonandoffice;whichinthelikecaseisgivenusbytheapostleJohn,1Epist.4:2,3.Letthis foundationbe laid,Whatevercomplieswiththerevelationhereof istrueandgenuine;whatdothnot,isvariousandstrange.Andasuntotheother part of the dehortation, 'To what end,' saith the apostle, 'shouldmen trouble themselves with the distinction of meats, and the likeMosaical observances,whereas in the timewherein theywere enjoinedtheywere in themselvesofnoadvantage, though for a season theyhadtheirespecialends?foritwasChristalonethateventhenwasalluntothechurch,asuntoitsacceptancewithGod.'

And so I hopewe have restored thesewords unto their sense and use.Andwemayobserve,that,—

Obs. I.ThedueconsiderationofJesusChrist, especially inhis eternity,immutability,andindeficiencyinhispower,asheisalwaysthesame,isthe great encouragement of believers in their whole profession of thefaith, and all the difficulties they may meet withal upon the accountthereof.

Obs. II. As no changes formerly made in the institutions of divineworship altered any thing in the faith of the church with respect untoChrist,forhewas,andisstillthesame;sononecessitudeswemaymeetwithalinourprofession,byoppressionorpersecution,oughtintheleasttoshakeus,forChristisstillthesame,toprotect,relieve,anddeliverus.

Obs.III.HethatcaninthewayofhisdutyonalloccasionsretreatuntoJesusChrist,andthedueconsiderationofhispersoninthedischargeofhisoffice,willnotfailofrelief,supportment,andconsolation.

Obs. IV.A steadfast cleavingunto the truth concerning the person andofficeofChrist,willpreserveusfromhearkeningtovariousandstrangedoctrinespervertingoursouls.And,—

Obs.V.JesusChristfromthebeginningoftheworldwastheobjectofthefaithofthechurch;thatis,fromthegivingofthefirstpromise.And,—

Obs.VI. It is the immutabilityandeternityofJesusChrist inhisdivineperson that rendershimameet object of the faithof the church in thedischargeofhisoffice.

Allwhich truths are contained in this assertionof the apostle,with theoccasionanduseofitinthisplace.

Hebrews13:9–17

Theensuingcontext,fromhenceuntothe17thverse,seemsabstruse,andthe reasonings of the apostle in it not easy to be apprehended. Butexpositorsdogenerallyoverlookit,andattendonlyuntotheexpositionofthepartsof itseverallybythemselves.TofindoutthemindoftheHolyGhostinthewhole,wemustconsiderthedesignoftheapostleinit,and

howhededucesonethingfromanother.Thesethings,therefore,wemustinquire into;and thereby thewaywillbeprepared for theexpositionoftheseveralpartsofthediscourseitself.Andwemusttakeourrisefromtheoccasionofit.

1.TherewasatthistimenotonlyanobstinateadherenceuntoMosaicalceremoniesamongstmanyoftheJewswhoprofessedthegospel,butalsoan endeavour to re-enforce their necessity, and to impose theirobservationuponothers.Thesethingstheapostleopposethinthewholeepistle; and on the occasion of the mention of Christ with hisunchangeableness in the church, he adds in this place a dehortation ingeneralfromacontinuanceintheobservanceofthoserites,orreachingafter doctrines concerning them; such as were taught amongst theGentilesbysomeoutofJudea,Acts15:1.

2. He adds a reason of this dehortation and warning; which is, theirinconsistencywith thegospel, thenatureofChristian religion, and thatgreatprincipleofit,namely,that"JesusChrististhesameyesterday,to-day, and for ever." And he proceedeth herein on sundry acknowledgedprinciples,whichhesupposethorexpresseth.

(1.)He supposeth that the spring of all their observances aboutmeats,eating or not eating, and consequently of the other rites of the samenature,wasfromthealtar.Withrespectthereuntowasthedeterminationofthingscleanandunclean.Forwhatmightbeofferedonthealtar,wasclean;andwhatmightnot,wasnotso.Andsundrylawsthereareofwhatmaybeeatenofthesacrificesbythepriests,andwhatmightnot.

(2.)That the foundationof religion lies in analtar; for it doth so in anatonementforsinmadeinit,oruponit.AndbyitisallourworshiptobeoffereduntoGod;norcanitbeotherwiseacceptedwithhim.Whereforeheaffirmsthatwealsohaveanaltar;yetnotofsuchanatureasthatfromthenceanydistinctionofmeatsshouldensue,verse10.

(3.) That whatever be the benefits of this altar of ours, the way of theparticipationofthemisnottheadministrationoftheservicesoftheoldtabernacle;norcouldtheywhoadministeredthereinclaimatitleorrightunto themby virtue of any divine institution, but if they rested in that

administration,theywereexcludedfromthem.

3.Headdsthereasonhereof,takenfromthenatureofouraltar,andthesacrificethereon;whichisasacrificeofexpiation,tosanctifythepeoplebyblood.Andintheverytypeofit,itwasdeclaredthattherewasnorightof eating or distinction of meats to ensue thereon. For in the solemnsacrificesofexpiationandatonement,asweshallsee,thebloodofthemwas carried into the holy place, and the bodies of them were burnedentirelywithoutthecamp,soasthattheprieststhemselveshadnorighttoeatanythingofthem,verses11,12.

4.Inanswerhereunto,theLordChrist,whoishimselfbothouraltarandour sacrifice, in the offering of himself, carried his own blood, in theefficacyofitforatonement,intotheholyplaceofheaven;andsufferedinhisbody"withoutthegate,"orintheplaceansweringuntothatwithoutthe camp wherein the bodies of the beasts that were sacrificed wereburned, verse 12. So that there is no place now left for eating, ordistinctionofmeats.Yea,—

5.Herebyanewstateofreligion,answerableuntothenatureofthisaltarand sacrifice, is introduced, wherewith those observances whichdependedonthenatureanduseofthealtaratthetabernaclewereutterlyinconsistent. Wherefore, whoever adhered unto them did thereinrenounce this altar of ours, and the religion founded thereon; for nonecan have an interest in two altars at the same time, of such differentnatures, and drawing after them such different religious observations.And,—

6.Headds,inthelastplace,whatwearetolearnfromthenatureanduseofouraltarandsacrifice,inoppositionuntothemeatswhichbelongedtotheold typical altar.Andhereofhe instanceth inpatientbearingof thecross,orsufferingforChrist,verse13;self-denial,asuntoanyinterestintemporal enjoyments, verse 14; the continualworshipofGod inandbyspiritual sacrifices, made acceptable in Christ, our altar, priest, andsacrifice,verse15;andusefulnessamongstmeninallgoodworksofpietyand charity, verse 16; these being the only sacrifices that we are nowcalledunto.

I hope we have not missed the apostle's design and reasoning in thisanalysisofhisdiscourse;whichmakeshissublimewayofarguinginthisgreat mystery plain and evident, and gives us a safe rule for theinterpretationofeveryparticularpassageinit.

Ver.9.—Διδαχαῖςποικίλαιςκαὶξέναιςμὴπεριφέρεσθε·καλὸνγὰρχάριτιβεβαιοῦσθαι τῆν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱπεριπατήσαντες

Ver.9.—Benotcarriedaboutwithdiversandstrangedoctrines;for[itis]goodthattheheartbeestablishedwithgrace;notwithmeats,whichhavenotprofitedthemthathavewalkedinthem.

There is an inference in these words from what was before assertedconcerningtheimmutabilityofChrist,andhiscontinuingthesameinthechurchforever;andseveralthingsareincludedinit.

1.AsuppositionthatthetruthconcerningthepersonandofficeofChrist,whereonallotherevangelicaltruthsanddutiesdodepend,hadbeenoncedelivered unto the Hebrews, by them that had spoken unto them thewordofGod;ofwhommentionismadeverse7.

2.Thatthisdoctrineisone;whenceinthechurchthereisbut"onefaith,"Eph. 4:3–6; and that "once delivered unto the saints," Jude 3, in therevelation made of it by Christ and the apostles, Heb. 2:3, 4. Hencewhatever agrees not with it, that proceeds not from it, is uncertain,foreignandalienuntothefaithofthechurch.

3.ThatbythisdoctrinetheheartsofbelieverswereestablishedinpeacewithGod,andassuranceoftheiracceptancewithhim.

4.Thatas thereweredirectoppositionsmadeunto thisdoctrineby theobstinateJewsatthattime,sotherewereamongstthosewhooutwardlyprofessed the Christian religion sundry doctrines broached andmaintainedthatwereindeedinconsistentwiththatonefaith,andservedtono endbut to entangle theminds of believers, and at length to turnthemofffromthegospel.

5.Thatexperiencehadalreadyevincedthe follyof thosenewdoctrines,inasmuchasthethingswhichtheyleduntowereofnouseuntothesoulsofmen.And,—

6. In particular, this was the state of those doctrines about Mosaicalinstitutions in the distinction of meats, and things of an alike nature,whichmanyfalseteachersdidthenpressuponthemwithgreatnoiseandearnestness.

This is thedesignandsubstanceof theapostle'sdiscourse inthisverse,whichweshallnowconsiderinparticular.

The words contain a dehortation from an evil, with the reason orenforcementofit.

Διδαχαῖς ποικίλαις καὶ ξέναις. First, The dehortation is in thesewords,"Benot carried aboutwithdivers and strangedoctrines."Andwemustinquirewhatthese"strangedoctrines"were;andwhatitistobe"carriedabout"withthem.

1.ItisevidentthatthedoctrinesintendedweresuchasdidtheninfestthechurchesoftheHebrews;otherstheywerenotinpresentdangerof.Andthisismanifestintheespecialinstancegivenaboutmeats.Andtheyarecalled "various," as it may be on other accounts, (as we shall see,) sobecause theywere not reducible unto that "one faith"whichwas "oncedelivered unto the saints." And they are called "strange," or "alien," asbeingofanotherkindthanthey,nowayrelateduntothem.

And it may be they are said to be "various," because they had noconsistencynoragreementamongthemselves.Forsosomethinkthattheapostle had respect unto the doctrines which were controverted in theschoolsoftheJews,betweenthefollowersofHillelontheoneside,andShammaiontheother.Butthesetheykeptwithinthemselves,andnevertroubledtheChristianchurcheswithal.Howbeit,becausetheJewsplacedmuchoftheirreligioninthesedoctrines,andtheircontestsaboutthem,itmaybetheapostleherereflectsonthem,ashedothinotherplaces,Tit.1:14,3:9;1Tim.1:4.ButIratherthinkhecallsthem"various"fromtheirobject.Theywere about various things.Sohe calls, by anotherwordof

the same signification, the Jewish rites, "divers" or "variouswashings,"Heb.9:10.Thethingsweremanyandvarious,andsowerethedoctrinesconcerning them;whichare sincemultiplied in theirTalmudandotherwritings, into such a heap of confusion as is inexpressible. Or he callsthem "various," as those which took off the mind from its stability,tossingitupanddowninalluncertainties;asvarietyofdoctrinesisapttodo.Whenoncemenbegin togiveearunto suchdoctrines, they losealltherestandcomposureoftheirminds;asweseebyexperience.

Andtheyare"strange,"asbeingconcerningthingsforeigntothegospel,that are uncompliant with the nature and genius of it. Such are alldoctrinesaboutreligiousceremonies,andthescrupulousobservationofthem;for"thekingdomofGodisnotmeatanddrink;butrighteousness,andpeace,andjoyintheHolyGhost,"Rom.14:17.

Περιφέρεσθε. 2. With respect unto these doctrines, the charge in thedehortationis,thattheyshouldnotbe"carriedabout"withthem.Tothesamepurposeheuseththesameword,Eph.4:14,"Tossedtoandfro,andcarried about with every wind of doctrine." There is an allusion untoships, and the impression of thewind upon them; for theword joinedwith thishereused, κλυδωνιζόμενος, signifies one that is tossedon thewavesoftheseawhentheyareagitatedbythewind.Andasimilitudeitislively expressing both the nature of these strange doctrines, theway ofspreadingofthem,andtheireffectsonthemindsofmen.Inthemselvesthey are light and vain as the wind, or "clouds without water, carriedaboutofwinds."Andthosewhowouldimposethemonotherscommonlydoitwithagreatandvehementblustering.'Youmustbecircumcised,oryoucannotbesaved!'asActs15:1.'Unlessyoubelieveandpractisethesethings, you are heretics, or schismatics, and cannot be saved!' Allimpositionofdoctrine iswithsuchanoiseandwind.Andtheeffectsofthemonthemindsofmenareasthoseofcontrarywindsatsea.Theytossmenupanddown;theyturnthemoutoftheircourse,andendangertheirdestruction.Soisitwiththesedoctrines:First,theyfillthemindsofmenwithuncertainties,asuntowhattheyhavebelieved,andasuntowhatisproposed unto them; and then, for themost part, they alter thewholecourse of their profession; and lastly, endanger their eternal ruin. AllthesearefullyexemplifiedintheinstanceoftheGalatianchurches,which

werecarriedaboutwiththesestrangedoctrines.SeeGal.1:6,7,3:1,4:9–11,5:1–5.Throughoutthatwholeepistletheevilherecautionedagainstisevidentlyexemplified.

And therearemanyweightydirections intimatedand included in thesewords,fortheuseofthechurchatallseasons;as,—

Obs. I. That there is a revelation of truth given unto the church in thewordofGod;whichistheonlydoctrinalfoundationandruleoffaithuntoit.

Obs. II. That this doctrine is cognate, and every way suited unto thepromotionof thegraceofGod inbelievers, and theattainmentof theirownsalvation.

Obs.III.ThatdoctrinesunsuiteduntothisfirstrevelationbyChristandhisapostles,asrecordedintheScripture,—alienandforeignfromthem,—didsoonspringup,untothetroubleof thechurch; theyhaddoneso inthosedays,andcontinuedtodosoinallensuingages.

Obs.IV.Thatusuallysuchdoctrinesasareemptyoftruthandsubstance,useless and foreign to the nature and genius of evangelical grace andtruth, are imposed by their authors and abettors with great noise andvehemencyonthosewhohavebeeninstructedinthetruth.

Obs. V.Where such doctrines are entertained, theymakemen double-minded, unstable, turning them from the truth, and drawing them atlengthintoperdition.

Obs.VI.Theruinofthechurchinafteragesarosefromtheneglectofthisapostolical caution, in giving heed unto various and strange doctrines;whichatlengthoverthrewandexcludedthefundamentaldoctrinesofthegospel.

Obs.VII.Hereinliesthesafetyofallbelievers,andallchurches,namely,tokeepthemselvespreciselyuntothefirstcompleterevelationofdivinetruth in thewordofGod.—Letmenpretendwhat theywill, andblusterwhilsttheyplease,inanadherenceuntothisprinciplewearesafe;andif

we depart from it, we shall be hurried and carried about throughinnumerableuncertaintiesuntoruin.

Γάρ. Secondly, The remainingwords give a reason and enforcement ofthis charge. So the conjunctive particle, "for," doth declare. And aparticularinstanceisgivenofthosedoctrineswhichhehadwarnedthemabout, namely, "meats."And in thewords there is, 1.An endproposedwhichoughttobeaimedatintheprofessionofreligion;andthatis,"theestablishment of the heart." 2. Two ways mentioned whereby, as ispleaded, it may be attained; and they are "grace" and "meats." 3. Apreference given herein unto grace: "It is good that the heart beestablishedwithgrace,notwithmeats."4.Areasonisaddedhereoffromthe insufficiency of meats unto that purpose: "They have not profitedthemthatwalkedinthem."Allwhichmustbeopened.

Βεβαιοῦσθαιτὴνκαρδίαν.1.Theendtobeaimedatintheprofessionofreligion, is, that"theheartbeestablished."The"heart," that is,ofeverybeliever,andsoofthemall.Βεβαιόωisto"confirm‚"to"establish;"andisappliedbothtothingsandpersons.Sothewordofthegospelissaidtobe"confirmed"or"establishedbysigns,"Mark16:20;andthetestimonyofChrist,1Cor.1:6;andthepromises,bytheiraccomplishment,Rom.15:8.Andsoitisapplieduntopersons,1Cor.1:8,"confirm"or"establishyou;""hethatstablishethus,"2Cor.1:21;andwearesaidtobe"establishedinthe faith,"Col.2:7: inallwhichplaces thesameword isused.And"theheart" is here taken for themind, the soul or spirit, as is usual in theScripture. Wherefore, to have "the heart established," is to be soconfirmedinthefaith,astohavethesetwoeffectswroughtthereby:(1.)Afixedpersuasionofthemindinthetruth;—ajust,firmsettlementofmindintheassuranceofit.Thisisopposeduntoabeing"tossedtoandfro,andcarriedaboutwitheverywindofdoctrine"Eph.4:14.Andhereuntoitisrequired that the pure doctrine of the gospel be embraced. (2.) Thatthrough the truth the heart do enjoy peacewithGod;which alonewillestablishit,givingitfirmitudeandrestineverycondition.Itistobekeptin perfect peace, with the mind stayed on God. This is that which weought to aim at in and by religion.Hereby themind comes to assuredpeace;whichnothingcangivebutgrace,asweshallsee.Andherebytheheartisrenderedunmovable,1Cor.15:58.

Χάριτι.2.Theheart is thus"establishedbygrace." "Grace" isawordofvarioussignifications.Thereisonewhohathreckonedupagreatnumberofplacestoprovethatbygracethegospelissignified,whereofscarceanyone doth prove it. The gospel is indeed sometimes called "the word ofGod'sgrace;"andsometimesitmaybemetonymicallygrace,asbeingthemeans of the revelation of the grace ofGod, and the instrument of thecommunication of it unto believers, "the power ofGodunto salvation."Wherefore"grace"here, is the freegraceofGod inChristJesus, for thejustification and sanctification of the church, as it is revealed in thegospel.Therevelationofitinthegospelisincluded,butitisthegraceofGod himself that is principally intended. In brief, "grace" here is to betakencomprehensively,forthegrace,good-will,andloveofGodtowardsmen,asitcamebyJesusChrist,asitisrevealedinthegospelasthecauseof our justification and acceptance with God, in opposition unto theworksofthelawandtheobservanceofMosaicalritesuntothatend.Thisis the most eminent signification of "grace," with respect unto theexpiation of our sins in the blood of Christ, and the pardon of themthereon,revealedandtendereduntous in thegospel.This is thatalonewhichdoth,whichcan,whichwill,establishtheheartofasinnerinpeacewithGod,Rom.5:1;whichwillkeepitfrombeingmovedortossedupanddownwithasenseoftheguiltofsin,ordivinedispleasure.

Οὐβρώμασι.Thatwhichisopposedhereunto,withrespectuntothesameend,ismeats,"Notwithmeats."Notthattheheartmaybeestablishedbymeatsalso;forthistheapostledeniesinthenextwords.Themeaningis,notthatthereareindeedtwowayswherebytheheartmaybeestablished,the one by grace, the other by meats; but that grace is the only waythereof,thoughsomefoolishlypretendedthatitmightbedonebymeats.That by "meats," in this case, the apostle doth constantly intend thereligious distinction of meats among the Jews, is openly evident. SeeRom.14:17;1Cor.8:8;Col.2:16;Heb.9:10.Thereisnoreason,therefore,toquestionbut that this is thesenseof it in thisplace.Andas inotherplaces, so here, by a synecdoche, the whole system of Mosaicalinstitutions is intended, but expressed by "meats," because of theirimmediaterelationuntothealtar,whereoftheapostledesignstospeak.

All distinctionofmeats among theJews, aswasbeforeobserved, arose

fromthealtar.Andthosemeatswereoftwosorts;suchaswereenjoinedor prohibited by way of duty, and such as were obtained by way ofprivilege.Ofthefirstsortwasthedistinctionofmeats,cleanandunclean.Forwhentheapostlespeaksofmeats,hedothnotintendonlytheeatingofmeats in a particular way andmanner, (though, as we shall see, heintendsthatalso,)butanabstinencealsofromeatingofmeats,byvirtueof divine prohibition; concerning which were those legal institutionswhichtheapostleexpressethby"Touchnot, tastenot,handlenot,"Col.2:21.And in these abstinences frommeats the Jewsplaced somuch oftheirreligion,thattheywouldratherdiebythecruelesttorturesthaneatfleshprohibitedby the law;and that justlyandaccording to theirduty,whilst the divine prohibition was yet in force. And this distinction ofmeatsarosefromthealtar.Thebeaststhatmightbeofferedatthealtarinsacrificewere clean: for therein the first-fruits, or principal part, beingdedicateduntoGod,thewholeofthekindbecamecleanuntothepeople.And what had not the privilege of the altar, was prohibited unto thepeople.Again,thereweremeatsthatwereobtainedbyprivilege;andsuchweretheportionstakenfromthesacrifices,thatthepriests,andinsomecases(asof thethank-offering,Lev.7:11–15)othercleanpersons,mightand did eat, by divine institution. And these kinds of meats dependedsolelyonthealtar.Thisinstitutionismentionedonlytoshowthegroundof the apostle's rejecting all thesekindsofmeats on this consideration,thatwe have an altar of another sort, whereon no such institutions dodepend,norcananysuchdifferencesinmeatsarise.

AndhencewemayseethereasonwhytheJewslaidsomuchweightonthesemeats, namely, because the taking of them away, the distinctionaboutthemandtheprivilegeofthem,diddeclarethattheiraltar,whichwasthe lifeandcentreof theirreligion,wasofnomoreuse.Andhencewemayalsoseethereasonoftheapostle'sdifferenttreatingwiththeminthis matter. For speaking of meats in themselves, and in their ownnature, he declares that the use or forbearing of them is a thingindifferent, wherein every one is to be left unto his own liberty, to beregulatedonlybyoffenceorscandal(seeRom.14throughout);butwhenhe treatsof themasuntoanecessaryobservation, asderiving from thealtar, he utterly condemns them, and shows that their observance didevacuatethegospel,Gal.2;Col.2:16–23.

Fromthisapprehensionoftheirderivationfromthealtar,theJudaizingChristianshadaconceitthattheywereofusetoestablishtheheart;thatis, had an influence into our justification andpeacewithGod.This theapostle here rejects; as he vehemently disputes against it in his wholeepistletotheGalatians.

Καλόν. 3. The next thing in the words is the way whereby the apostleassignsthiswholeeffectofestablishingtheheartuntograce,andwhollytakesitawayfrommeats,orthemanneroftheexpressionusedbyhim,"Itisgood,"etc.Themeaningis,theheartistobeestablished;andthatnot only as unto the essence of that duty, or grace, but as unto suchdegreesofitasmaysafeguardandpreserveitfrombeing"carriedaboutwith various and strange doctrines," or otherwise shaken as unto itspeace.'Thisisgood,thisisexcellent,'saiththeapostle,'whenitisdonebygrace;thisisapprovedofGod;thisitisourdutytolabourafter.'Andinthis positive the comparative is included (theVulgate renders it by thesuperlative, "optimus"),—it is so good and excellent as to be far betterthanafalse,pretendedsettlementbymeats.Andthistheapostleprovesin the last place, from the insufficiency of meats unto that end, takenfromexperience.

Ἐν οἷς οἱ περιπατήσαντες. 4. "Which have not profited themwho havewalked in them." To walk in meats, is to assent unto and observe thedoctrine concerning them—"Touch not, taste not, handle not." And hespeaketh of the time past, both whilst the distinction of meats was inforce, and since itwas taken away. For of themselves they profitednotthosewhoobserved them, evenwhilst the institutions concerning themwere in force; for they were a part of the "yoke" that was imposed onthem"until thetimeofreformation,"Heb.9:10.Οὐκὠφελήθησαν.AndsofarastheyweretrusteduntoasameansofacceptancewithGod,theywere pernicious unto them: which the apostle by a common figureintimates,inthat"theydidnotprofitthem;"thatis,theytendedtotheirhurt.Anditwasmuchmoresowiththemwhocontinuedtowalkinthemafter the obligation thereunto did cease. They were so far from havingtheirheartsestablished,asthattheyreceivednobenefitoradvantage,butmuchhurtandprejudice,bythem.Andwesee,—

Obs. VIII. That thosewho decline in any thing from grace, as the only

means to establish their hearts in peace with God, shall labour andexercisethemselvesinotherthingsandwaysuntothesameend,wherebythey shall receive no advantage.—And this is the state of all falseworshippers intheworld,especially inthepapalchurch,andthosethatfollowitsexample.

Ver.10.—Ἔχομενθυσιαστήριον,ἐξοὗφαγεῖνοὐκἔχουσινἐξουσίανοἱτῇσκηνῇλατρεύοντες.

Ver.10.—Wehaveanaltar,whereoftheyhavenorighttoeatwhoservethetabernacle.

Thedesignofthecontextandthecoherenceofthewordshaveingeneralbeenspokenuntobefore.Theintroductionofthem,atfirstview,seemstobeabrupt;butwhereashehadspokenintheforegoingverseaboutmeats,treating here about a right to eat or not, it is evident that he hath arespect thereunto. Wherefore, having asserted the only way of theestablishmentof theheart inpeacewithGod,andtheuselessnessofalldistinctionsofmeatsuntothatpurpose,heheredeclareththefoundationofthetruthontheonesideandtheother.Forwhereasthesolegroundofall distinctionofmeats andother ceremonies among theJews,was thealtar in the tabernacle, with its nature, use, and services; he lets themknow that that altar being now removed, and taken away, we have analtarofanothernature,whichrequirethandproducethservicesquiteofanother kind than those which arose from the altar of old, such as hedescribes, verses 13–15. This is the direct design of the apostle in thisplace,andtheproperanalysisofhiswords.

Thereisinthewords,1.Anassertion,"Wehaveanaltar."2.Alimitationofitsuse,byarejectionofthemwhohadarightuntotheprivilegesoftheoldaltar,"Whereofthosehavenoright,"etc.

Ἔχομεν.1."Wehave;"—thatis,'Wealso,whobelieveinChristaccordingtothegospel,andworshipGodinspiritandtruth,wealsohaveanaltar;wehave every thing in the substance,whereof theyof oldhadonly thenameandshadow.'

Θυσιαστήριον.What this altar is which the Christian church hath and

useth, therehavebeensomedisputes,occasionedby thesuperstitionoflatter ages. For some would have it a material altar made of stone,whereonanunbloodysacrificeofthefleshandbloodofChristisofferedbypriestseveryday;plainlyofthesamekind,nature,anduse,withthatinthetabernacle.Andthencethisaltaralsohathbeenmadethespringofmanyceremonialobservances,distinctionofmeats,withsuchaneatingof flesh from it as is indeed destructive of all religion.And some thinkthatthetablewhichthechurchusethinthecelebrationofthesupperofthe Lord is here metaphorically called an altar, because of thecommunication of the sacrifice ofChristwhich ismade at it. But thesethingsarewhollyforeigntothedesignoftheapostle.ThealtarwhichwenowhaveisChristalone,andhissacrifice.Forhewasbothpriest,altar,andsacrifice,allinhimself;andcontinuethstillsotobeuntothechurch,asuntoalltheuseandefficacyofthem.Andthisisevidentinthecontext.For,—

(1.)This altarhere is, in itsnature,use, andefficacy, opposedunto thealtarinthetabernacle,asitisexpressinthewordsofthisverse;butthatwhichthroughoutthiswholediscoursetheapostleopposethuntoalltheutensils,services,andsacrificesofthetabernacle,isChristalone,andthesacrifice of himself, as is manifest and undeniable. Besides, theoppositionhemakesisbetweensignsandthingssignified,shadowsandthe substance, types and the reality of the things themselves; but it isfondtoimaginethatthealtarofoldwasatype,asign,ashadowofatableinthechurch,orthatanythingbutChristwasso[signified].

(2.)Theapostledothdeclarewhoandwhat it is thathe intendsby thealtarwhichwehave;namely,thatitisJesus,who,tosanctifythepeoplewithhisblood,whichwastobedoneatoronthealtar,"sufferedwithoutthegate,"verse12.Andbyhim,asouraltar,wearetoofferoursacrificesuntoGod,verse15.ThisisChristandhissacrificealone.

(3.) The sacrificeswhichwe are obligedunto by virtue of this altar aresuchashavenorespectuntoanymaterialaltar,butaresuchasaretobeoffered unto God through Christ alone, as all the Scripture testifieth,verse15;namely,"thesacrificeofpraise,"whichis"thefruitofourlips,confessing unto his name;" which leads us off from all thoughts andconceptionsofanymaterialaltar.

(4.)Inthosedays,andinsomeagesafter,theChristianshadnomaterialaltars;andtheydeniedonalloccasionsthattheyhadany.

Estius, one of the soberest expositors of the Roman church, concludesthatitisChristandhissacrificealonethatisintendedinthisplace.Butheaddswithal,thatbecausethefathers(thatis,someofthem,foralldonot) do expound it of the altar for the sacrament in the church, theheretics are to be urged with their authority for a material altar andsacrifice in thechurch!—whereinheextremelydeparts fromhiswontedmodesty.Forcananymaninhiswitssupposethattheauthorityofmenassertingaconfesseduntruth,canbeofanyweightinwayoftestimony?If a man should produce witnesses in any cause, and after he hathdeclared of what credit they are, and how they deserve to be believed,shouldadd,thatwhattheybearwitnessuntoisundoubtedlyfalse,wouldnot his plea of testimonies be weak and contemptible? Yea, is not thissufficient towarrant anyman to question their bare authority in otherthings,when,asitseems,theyagreesowellinthatwhichisuntrue?ButthusitfallsoutfrequentlywiththisEstiusinhiscommentaries.Whenhehath (which he doth frequently, in things of great importance) comenearer the truth than the current expositionsof theRomanchurchwillbear,heisforcedtocountenancehimselfbysomeimpertinentreflectionson Calvin, or Beza, or the sectaries in general, which he hath neitheroccasion nor countenance for from the context;—so vile a thing isecclesiasticalbondage.

The truth is, thisplace is so far fromgivingcountenanceunto thealtarandsacrificeonitinthechurchofRome,thatitsufficientlytestifieththatthe apostle knew not of any such thing; but proposeth a scheme ofChristianprofessionandworship,utterly inconsistentwith them,asweshall see in the ensuing exposition. For whereas their altar, with itssacrifice,isthelifeandsouloftheirreligion,withoutwhichtheyprofessthey have none, and contend that there can be none, and that all themysteryandsolemnityoftheirsacredworshipconsistintheobservancesandvenerationofandatthisaltar,—whereontheyhaveslainorburnedtoashesinnumerableChristiansfortheirnon-compliancewiththeminthefaithandworshipofthisaltaranditssacrifice,—theapostlehere,where,if anywhere, he had occasion tomakemention of it, yea, to declare its

wholenatureanduseinthechurch,andatleastgivesomeintimationofitswayofobservance,whereinallthegloryoftheirworshipdothconsist,dothnotonlypassitbyinsilence,butalso,avowingChristhimselftobeouraltar,andassertingaworshiporservicethereonofnoalliance,asweshall see,unto theiraltar service,he leaves theiraltar, its sacrifice, andservices, quite out of the compass of our Christian profession. But Ireturn.Andwemayobserve,—

Obs. I. That theLordChrist, in the one sacrifice of himself, is the onlyaltarofthechurchofthenewtestament.

Obs. II.That thisaltar is everywaysufficient in itself for theendofanaltar,namely,thesanctificationofthepeople;asverse12.

Obs.III.Theerectionofanyotheraltarinthechurch,ortheintroductionof any other sacrifice requiring a material altar, is derogatory to thesacrificeofChrist,andexclusiveofhimfrombeingouraltar.

Obs.IV.Whereasthedesignoftheapostle,inthewholeofhisdiscourse,istodeclarethegloryofthegospelanditsworshipabovethatofthelaw,ofourpriestabovetheirs,ofoursacrificeabovetheirs,ofouraltarabovetheirs; it is fond to think, that by our altar, he intends such amaterialfabricasiseverywayinferioruntothatofold.

Obs.V.WhenGodappointedamaterialaltar forhisservice,hehimselfenjoined the making of it, prescribed its form and use, with all itsutensils,services,andceremonies,allowingofnothing in it,orabout it,but what was by himself appointed; it is not therefore probable, thatunder the new testament there should be a material altar of equalnecessity with that under the old, accompanied in its administrationswithvariousutensils,ceremonies,andservices,neither itselfnoranyofthembeingofdivineappointment.But,—

Obs. VI. Sinners under a sense of guilt have in the gospel an altar ofatonement,whereuntotheymayhavecontinualaccess for theexpiationoftheirsins.—Heisthepropitiation.

Οἱτῇσκηνῇλατρεύοντες.2.Thelimitationoftheuseofthisaltarensues:

"Whereof they have no right to eat who serve the tabernacle." Thepersons excluded from the right mentioned are those who "serve thetabernacle." The apostle speaks in the present tense, those "who doserve,"or "whoareserving"at the tabernacle.Forhehathrespectuntotheoriginalinstitutionofdivineworship,andthatwasinandunderthetabernacle; and he takes no notice of the things that ensued on theerection of the temple, whichmade no alteration in the worship itself.Andsupposingtheminthestatewhereintheywereatfirstappointed,heexpressethitinthepresenttense,"thatdoserve."

"Thatdoserve:"Thewordisusedconstantlyfortheservicesthatareusedin sacred worship. So it is here;—those who administered the thingsbelonginguntodivineworship in the tabernacle.Thesewere thepriestsandLevites,intheirseveralordersanddegrees.

Thesehadarighttoeatofthealtarinthetabernacle;thatis,ofthethingsthatwhereconsecratedthereby,andapartwhereofwasofferedthereon.Hereunto they had a right by divine institution. For theywhoministeraboutholythings,eatthethingsofthetemple;andtheythatwaitatthealtar,partakewiththealtar,1Cor.9:13.Soalsochap.10:18;whereintheapostlehadrespectuntotheinstitutionsofthelawgivingrightuntotheprieststoeatofthingssanctifiedbythealtar.Anditwasarightwhichdidappropriatethisprivilegeuntothem.Itwasnot lawful foranyotherstoeat any thing from the altar, unless it were in the case of the thank-offering, by especial indulgence, or in case of extreme necessity, Matt.12:3,4.

This right, or any other of an alike nature, they had not, to eat of thataltarwhichwehave.

Ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν. "Whereof," "of which;"—the altar,andallthethingswhicharesanctifiedthereby.

"Toeat:"Eatingwastheonlywayoftheparticipationofmeatsfromthealtar;whatwas every one's portionwas to be eaten.Hence the apostleuseth"toeat"here,foranykindofparticipation.Hedothnotintendthatwehaveanaltarwhereofsomemayeat,namely,ofmeatstakenfromitandconsecratedbyit,whichtheyhadnorighttodo;butonlythatthey

havenorighttoparticipateofthebenefitsofouraltarinanywayorkind.Hereuntotheyhad"noright"ortitle;thatis,theyhadnotbyvirtueofanydivineinstitution.Hedothnotabsolutelyexcludesuchpersonsfromeverattaininganinterestinouraltar.Buthedothitintworespects:(1.)Theyhad no such right by virtue of their office and relation unto thetabernacle:(2.)Thatwhilsttheyadhereduntothatprivilege,andtheuseofmeatstherebyfortheestablishmentoftheirheartsinpeacewithGod,theycouldhavenointerestinthisaltarofours.Andwemaysee,—

Obs. VII. That all privileges, of what nature soever, without aparticipationofChrist,asthealtarandsacrificeofthechurch,areofnoadvantageuntothemthatenjoythem.

Ver.11,12.—Ὧνγὰρεἰσφέρεταιζώωντὸαἷμαπερὶἁμαρτίαςεἰςτὰἅγιαδιὰτοῦἀρχιερέως,τούτωντὰσώματακατακαίεταιἔξωτῆςπαρεμβολῆς.ΔιὸκαὶἸησοῦς,ἴναἁγιάσῃδιὰτοῦἰδίουαἵματοςτὸνλαὸν,ἔξωτῆςπὑληςἔπαθε.

Ver. 11, 12.—For the bodies of those beastswhose blood, [being] a sin-offering, is brought into the sanctuary by the high priest, are burntwithout the camp. Wherefore Jesus also, that he might sanctify thepeoplewithhisownblood,sufferedwithoutthegate

The apostle in these words proceeds to the confirmation of his wholepresentdesign, inall thepartsof it;andtheyarethree:1.Todeclareofwhatnatureouraltarandsacrificeare;andthereonofwhatnatureandkindthedutiesofreligionarewhichproceedfromthemanddependuponthem.2.Totestifythattheremovalofalldistinctionofmeats,byvirtueofthis altar, was signified in the old institutions, which had theiraccomplishmentinthisaltarandsacrifice.3.Toshowthenecessityofthesuffering of Christ without the gate of the city, from the typicalrepresentationofit;sotomakewayforthedeclarationoftheusethatweare tomake of it. All which will be evidenced in the exposition of thewords.

Ver 11.—"For the bodies of those beasts whose blood, [being] a sin-offering, is brought into the sanctuary by the high priest, are burntwithoutthecamp."

Περὶ ἁμαρτίας. 1. An instance is given unto the end mentioned, in asacrificetypicalofthesacrificeofChrist.Andthisisπερὶἁμαρτίας,—thatis,"asin-offering."Seechap.10:6,withtheexposition.2.Twothingsareaffirmedconcerning this sacrifice: (1.)That thebloodof thebeastswasbroughtintothesanctuarybythehighpriest.(2.)Thatthebodiesofthebeastswhosebloodwassoofferedforsinwereburntwithoutthecamp.

1.The sacrifice intended is the sin-offering.For concerning thiskindofsacrifice,andthisalone,theinstitutionisplain,Lev.6:30,"Andnosin-offering,whereof anyof theblood is brought into the tabernacle of thecongregation,toreconcilewithalintheholyplace,shallbeeaten,itshallbe burnt in the fire." And that the whole body of the beast was to becarried out of the camp, and burnt in a clean place, is ordained, chap.4:12. But the apostle hath especial respect unto the sin-offering on thegreatdayofatonement,whichwasappointed,by"aneverlastingstatute,tomakeanatonementforthechildrenofIsrael,foralltheirsins,oncea-year," chap. 16:34; for it was the blood of that sacrifice alone thatwascarried into themost holy place by the high priest, verses 14–16. Andthere was an especial institution for the burning of the bodies of thebeasts whose blood was then offered, without the camp, the wordswhereoftheapostledothhererepeat:Verse27,"Andthebullockforthesin-offering,andthegoatforthesin-offering,"(thatis,thebodiesofthebeastswhosebloodwasbroughtintomakeatonementintheholyplaceby the high priest,) "shall one carry forth without the camp; and theyshallburninthefiretheirskins,andtheirflesh,andtheirdung."

2.Itisthereforeevidentbothwhatsacrificeisintended,andwhatarethethingsaffirmedofit;whereintheapostlerepeatstwodivineinstitutions,the one concerning the blood, the other concerning the bodies, of thebeaststhatweresacrificed.

(1.) For the first of these, or the way and manner of the high priest'scarrying the blood into the holy place to make atonement, see theexpositiononchap.9:6,7.

(2.) The burning of the bodieswas ordained to be "without the camp;"namely,whilst the Israeliteswere in thewilderness, andabode in tentsencampedroundaboutthetabernacle,afterthepriestsandLevites,who

pitchedimmediatelyaboutit,Num.1:53:theorderandmannerofwhichencamping is appointed and described, Num. 2; which took up somemiles incompass.UntothiscampoftheIsraelitesthecityofJerusalemdid afterwards answer, and all the institutions about it were appliedthereunto.Wherefore,whenthissacrificewasobservedinthetemple,thebodiesofthebeastswerecarriedoutofthecitytobeburned.HencetheapostlemakesthesufferingofChrist"withoutthegate,"toansweruntotheburningofthebodiesofthebeastswithoutthecamp,thecityandthecampbeingthesamethinginthisinstitution.

And sundry things we may here observe, as unto the purpose of theapostle in this place; as, [1.] That this sin-offering on the day ofatonementwas the principal type ofChrist andhis sacrifice, among allthesacrificesofthelaw,ashathbeenbeforefullydemonstrated.[2.]Thatthematterofthissacrificewastotallyanathematizedanddevoted,asthatwhichhadall thesinsanduncleannessesofthechurchuponit;whencehethatburnedthebodiesofthebeastswaslegallyunclean,Lev.16:28;—tomanifesthowfullytheLordChristwasmadeacurseforus.[3.]Thatinthis sacrifice there was no eating, nomeats, or distinction of them, orprivilegeaboutthem;—allwasconsumed.

Hence the apostle proves that meats did never contribute any thingtowardstheestablishmentoftheheartbeforeGod.Fortherewasnouseoftheminoraboutthatsacrificewherebyatonementwasmadeforsin,whereon the establishment of the heart doth depend. Yea, there washerein a clear prefiguration, thatwhen the great atonementwasmade,thereshouldbenouseofthedistinctionofmeatsleftinthechurch.

And hereby further way is made for the description of our altar andsacrifice,withthenatureofthedivineworshipensuingthereon.

Ver. 12.—"Wherefore Jesus also, that hemight sanctify the peoplewithhisownblood,sufferedwithoutthegate."

Thisisthealtarwhichwehave,thisisthesacrificeonthataltar,andthisistheeffectofit,—namely,thesanctificationofthepeople.

ΔιὸκαὶἸησοῦς.Andthe first thing in thewords is thenoteof inference

fromwhatwasspokenbefore:'"WhereforeJesusalso,"whathedidwasin compliance with the legal institution mentioned.' There was noobligation on him from that institution; but the end of it being aprefiguration ofwhathewas to do and suffer, itwasnecessary that heshouldcomplytherewith.So,althoughhedidnothingbutbyhisownwillandchoice,yetthisreasonofwhathedidisfrequentlyassigned,namely,"that theScripturesmightbe fulfilled."Being to fulfil all righteousness,and thewhole law,whathedidwas regulatedby thepredictionsof theScripture, and the typical representations of what was to be done. Seechap.3:5,with theexposition.This is thegroundof the inferencehere:"WhereforeJesusalso;"—'Itmustsobe,becausedivinewisdomhadgiventhisprefigurationofit.'And,—

Obs. I. The complete answering and fulfilling of all types in thepersonand office of Christ, testifieth the sameness and immutability of thecounselofGodinthewholeworkoftheredemptionandsalvationofthechurch, notwithstanding all the outward changes that have been in theinstitutionsofdivineworship.—Forhenceitismanifest,thatinthewhole"JesusChrististhesameyesterday,to-day,andforever."

Andthereisnotonlyaninferenceinthisexpression,butanintimationofasimilitudealso,suchas isbetweenthetypeandthethingtypified: 'Aswas that sacrifice or sin-offering under the law, so was this ofChrist;'—"WhereforeJesusalso."

There are sundry truths of great importance in these words, theconsiderationwhereofwillgiveusthejustexpositionofthem;as,—

Ἔπαθε.1.ThatJesusinhissufferingsdidofferhimselfuntoGod.Thisisplaininthewords.Thathemightsanctifythepeoplewithhisblood,he"suffered;" for in that sufferinghisbloodwasshed,whereby thepeoplewere sanctified: which utterly overthrows the Socinian figment of hisoblationinheaven.

2.Thatinhissufferingsheofferedhimselfasin-offering,inansweruntothose legal sacrifices whose blood was carried into the holy place, andtheirbodiesburnedwithout thecamp;whichweresin-offeringsonly. Itanswered,indeed,untoallofferingsmadebyblood(forbloodwasnever

used but to make atonement, Lev. 17:11,) yet it had a peculiarrepresentationinthesin-offeringonthedayofexpiation,Lev.16,ashathbeenbeforedeclared.

Ἵνα.3.TheendofthisofferingofChristwas,"thathemightsanctifythepeople."Thiswas"finisoperisetoperantis;"—"theendofwhatwasdone,andofhimwhodidit."Ιναhathrespecttothefinalcause;andtheobjectof the workwrought is "the people:" not the church and people of theJews ingeneral, for themostof themwere rejected from thebenefitofthis sacrifice; and to show that he left them herein, he suffered andoffered himself without the gate. Τὸν λαόν In the typical sacrifice ofexpiation, the bodies of the beasts were carried out of the camp, andburned,toshowthattheywereabsolutelyanathematized;butthebloodwasshedandofferedatthetabernacle,inthemidstofthecongregation,because the whole congregation was to be sanctified thereby. But theLordJesusofferedhimselfandhisbloodwithout thecity,or thecamp,becausehedesignednoteithertoconfinethebenefitofhisofferinguntothat people, or to take them in unto it as a camp, a city, a church, orcongregation.But this "people" are elsewhere called "hispeople,"Matt.1:21,and"church,"or"body,"Eph.5:25–27,—thatis,alltheelectofGod,bothJewsandGentiles,1John2:1,2.

Ἁγιάση.4.Thatwhichhedesignedandaccomplishedforthispeople,wastheirsanctification.Whatit istobesanctifiedbyblood,asoffered,hathbeenbeforedeclared;anditisheremanifest,bytherespectthathishaduntothegreatsacrificeofexpiation.Itistohaveatonementmade,oranexpiation of the guilt of their sins; an acquitment obtained from thedefilement of it, as separating from the favour of God; and a sacreddedicationuntohim.

Διὰ τοῦ ἰδίουαἵματος.5.This is thatwhichtheLordJesusdesigned forhis church; and he did effect it by his own blood. When the blood ofChrist is mentioned in this matter, it is emphatically called "his ownblood:""Purchasedhischurchwithhisownblood,"Acts20:28:"Washedusfromoursinsinhisownblood,"Rev.1:5.Heb.9:12,asinthisplace.And three things are included therein. (1.) An opposition unto thesacrifices of the highpriests under the law,whichwere of the blood ofbeasts, and not their own. See chap. 9:12, with the exposition. (2.) An

evidenceoftheunspeakableworthandvalueofthisoffering,whereonallitsefficacydothdepend.HenceitiscalledGod'sownblood,Acts20:28.SeeHeb.9:14.(3.)AtestimonyofwhatitcosttheLordJesustosanctifythepeople,—evenhisownblood.

Ἔξωτῆςπύλης.6.Thelastthinginthewords,isthecircumstanceofthesufferingofChrist,—namely,thatitwas"withoutthegate,"thatisofthecity,namely,ofJerusalem;whichansweredthecampinthewilderness,after the tabernacle was fixed therein. And sundry things are hereinincluded:(1.)Thatheleftthecityandchurch-stateoftheJews;whencehedenouncedtheirdestructionashewentoutofthegate,Luke23:28–30.(2.)Heputanenduntoallsacrificinginthecityandtemple,asuntodivine acceptation. All was now finishing. (3.) He declared that hissacrifice and the benefits of it were not included in the church of theJews,butwereequallyextendeduntothewholeworld,1John2:2,John11:52. (4.) He declared that his death and suffering were not only asacrifice, but a punishment for sin; namely, the sins of the people thatwere to be sanctified by his blood. For he went out of the city as amalefactor,anddiedthedeathwhichbydivineinstitutionwasasignofthecurse,Gal.3:13.

By all these things it appears how different our altar and sacrifice arefromtheirsunder the law;andhownecessary it is fromthence thatweshouldhaveaworshipofanothernaturethanwhattheyhad,whereininparticular the distinction of meats should be of no use. And we mayobserve,—

Obs. II. That the church could no otherwise be sanctified, but by thebloodofJesus,theSonofGod.Seechap.10:4–7,withtheexposition.

Obs. III. The Lord Jesus, out of his incomprehensible love unto hispeople, would spare nothing, avoid nothing, deny nothing, that wasneedfuluntotheirsanctification,theirreconciliation,anddedicationuntoGod.—Hedidit"withhisownblood,"Eph.5:25–27;Gal.2:20;Rev.1:5;Acts20:28.

Obs. IV. There was, by divine constitution, a concurrence in the sameworkofsufferingandoffering;thatsatisfactionuntothelawanditscurse

mightbemadeby it, aspenal in awayof suffering; andatonement, orreconciliationwithGod,bythewayofasacrificeoroffering.

Obs. V. The whole church is perfectly sanctified by the offering of theblood of Christ, as unto impetration; and it shall be so actually by thevirtueofthesamebloodinitsapplication.

Obs.VI.WhentheLordJesuscarriedallthesinsofhisownpeopleinhisownbodyuntothetree,heleftthecity,asatypeofallunbelievers,underthewrathandcurseofGod.

Obs.VII.Goingoutof thecityasamalefactor,heboreall thereproachthatwasduetothesinsofthechurch;whichwasapartofthecurse.

Ver. 13, 14.—Τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς, τὸνὀνειδισμὸν αὐτοῦ φέροντες. Οὐ γὰρ ἔχομενὧδε μένουσαν πόλιν,ἀλλὰτὴνμέλλουσανἐπιζητοῦμεν.

Ver.13,14.—Letusgoforththereforeuntohimwithoutthecamp,bearinghisreproach.Forwehaveherenoabidingcity,butweseekonetocome.

FromtheaccountgivenofouraltarinthesufferingandofferingofChrist,with the manner thereof, the apostle draws an exhortation unto thatgeneraldutywhichisthefoundationofallourChristianprofession,verse13;andgivesanenforcementofthesameexhortation,verse14.

Τοίνυν. 1. The exhortation unto the duty is introduced by a note ofinference,whichwerender"therefore;"whichisthesenseoftheparticlesτοὶ νῦν in conjunction. 'Seeing the Lord Jesus hath so suffered andofferedhimself,thisnowisourduty,thatwhichthereonisrequiredofus;whichIthereforeexhortyouunto.'Andfortheopeningofthewords,wemustconsider,(1.)Whatismeantby"thecamp;"(2.)Howweareto"goforth" from it; (3.) How we go to him in our so doing; (4.) In whatmanner.

Ἔξωτῆςπαρεμβολῆς.(1.)Theapostleinallthisepistlehathrespectuntothe original institution of the Jewish church-state and worship in thewilderness:thereforeheconfineshisdiscoursetothetabernacleandthe

servicesof it,withoutanymentionof the temple,or the citywherein itwasbuilt;thoughallthathespeaksbeequallyapplicableuntothem.Nowthecampinthewildernesswasthatspaceofgroundwhichwastakenupby the tents of the people, as they were regularly pitched about thetabernacle. Out of this compass the bodies of the beasts for the sin-offerings were carried and burned. Hereunto afterwards answered thecityofJerusalem,asisevidentinthisplace.Forwhereasintheforegoingverse Christ is said to "suffer without the gate," here he is said to be"withoutthecamp;"thesebeingalloneandthesame,astothepurposeoftheapostle.Nowthecampandcitywastheseatofallthepoliticalandreligious converse of the church of the Jews. To be 'in the camp,' is tohavearightuntoalltheprivilegesandadvantagesofthecommonwealthof Israel, and thewholedivine serviceof the tabernacle.For if any lostthatrightbyanymeans,thoughbutforaseason,theywereremovedoutofthecamp,Lev.13:46,24:23;Num.5:2,12:15.

Ἐξερχώμεθα.(2.)HowweretheHebrews,ontheaccountofthissacrificeofChristandthesanctificationofthepeoplebyhisownblood,togooutof thiscamp?For it isallonewhetherwereadtheword,"gooutof thecampuntohim,"or"goforthuntohimwithoutthecamp,"namely,whothere suffered. Now it is not a local departure out of the city which isintendedinthefirstplace;thoughIamapttothink,fromthenextverse,thattheapostlehadsomerespectalsothereunto,fortheseasonwasnowapproachingwhereintheyweresotodepartoutofthecitybeforeitsfinaldestruction.Thistheapostlemaynowpreparethemfor:butthatwhichprincipally is intended is a moral and religious going forth from thiscamp.TherewasnothingthattheseHebrewsdidmorevalue,andmoretenaciouslyadhereunto, than thatpoliticaland religious interest in thecommonwealthofIsrael.Theycouldnotunderstandhowallthegloriousprivilegesgrantedofolduntothatchurchandpeopleshouldsoceaseasthat they ought to forsake them. Hereon the most continued in theirunbelief of the gospel;many would havemixed the doctrine of it withtheir old ceremonies, and the best of them foundno small difficulty intheirrenunciation.Buttheapostleshowsthem,that,bythesufferingofChristwithoutthegateorcamp,thistheywerecalledunto;as,—

Obs.I.Allprivilegesandadvantageswhateveraretobeforegone,parted

withal,andrenounced,whichareinconsistentwithaninterest inChristandaparticipationofhim;asourapostleshowsatlarge,Phil.3:4–10.

Πρὸςαὐτόν.(3.)Theywerethustogoforthuntohim.Hewentforthatthe gate, and suffered; andwemust go forth after him, and unto him.Anditdenotes,[1.]Arelinquishmentofalltheprivilegesofthecampandcityforhissake.Leavethem,andgotohim.[2.]Aclosingbyfaithwithhis sacrifice, and sanctification thereby, in opposition unto all thesacrificesofthelaw.[3.]Theowningofhimunderallthatreproachandcontemptwhichwerecastuponhiminhissufferingwithoutthegate,oranotbeingashamedofhiscross.[4.]Thebetakingourselvesuntohiminhis office, as the king, priest, and prophet of the church, as unto ouracceptancewithGod,andinhisworship;astheapostledirects,verse15.

Τὸνὀνειδισμὸναὐτοῦφέροντες. (4.) Inour thusdoing,weare"tobearhisreproach."Seefortheexpositionhereof,chap.11:26,wherethesamethingisascribeduntoMoses.Inbrief,"thereproachofChrist,"iseitherthereproachthatwascastonhisperson,orthereproachthatiscastonourpersons forhis sake.The firstwas in the cross,withall the shame,contempt, and reproach, wherewith it was accompanied. This was thatgreat scandal at which the unbelieving world of Jews and Gentilesstumbled and fell. This reproach of Christwe bear,whenwe ownhim,believeinhim,andmakeprofessionofhisname;despisingthisreproach,throughaspiritualviewof thepowerofGodandthewisdomofGod inhiscross.ThereproachofChristinthelattersense,isallthatcontempt,scorn,anddespite,withrevilings,whicharecastuponusforourfaithinhim and profession of his name. See chap. 10:33, with the exposition.Thiswe bearwhenwe patiently undergo it, and are not shaken in ourmindsinwhatwesufferbyit.

InthesethingsconsistthefirstgeneraldutiesofourChristianprofession,whichwe are called and directed unto by his offering himself, and themanner of it, namely, (1.) In a separation from all ways of religiousworshipnotappointedbyhimself.(2.)Inarelinquishmentofallcivilandpolitical privileges which are inconsistent with the profession of thegospel.(3.)Inavowingthewisdom,grace,andpowerofGodinthecross,notwithstanding the reproaches that are cast upon it. (4.) In giving upourselves unto him in the discharge of his whole office towards the

church.(5.)Inconformityuntohiminself-denialandsuffering.Allwhicharecomprisedinthisapostolicalexhortation.Andwemayobserveuntoourowninstruction,—

Obs. II.That if itwas thedutyof theHebrews to forsake thosewaysofworship which were originally of divine institution, that they mightwhollygiveupthemselvesuntoChristinallthingspertaininguntoGod;muchmoreisitourstoforegoallsuchpretencesuntoreligiousworshipasareofhumaninvention.And,—

Obs.III.Whereasthecampcontainednotonlyecclesiastical,butpoliticalprivileges also, there ought to be a readiness to forego all civilaccommodationsalso, inhouses, lands,possessions,conversewithmenofthesamenation,whenwearecalledthereuntoontheaccountofChristandthegospel.

Obs.IV.IfwewillgoforthuntoChristaswithoutthecamp,orseparatedfromalltheconcernsofthisworld,weshallassuredlymeetwithallsortsofreproaches.

The sum of all is, that we must leave all, to go forth unto a crucifiedChrist.

2. An enforcement of this exhortation, or an encouragement unto thisduty,theapostleaddsinthenextwords.

Ver.14.—"Forwehaveherenocontinuingcity,butweseekonetocome."

Seetheexpositiononchap.11:10,16.

Theargumentistakenfromtheconsiderationofthestateofbelieversinthisworld,whichissuchascallsanddirectsthemtogooutofthecampuntoChrist.This isourduty, seeing "wehavehereno continuing city,"unlessweintendtobewithoutrestorrefuge.

Two things are asserted in this description of the present state ofbelievers: (1.) That "they have here no continuing city." (2.) That "theyseekone tocome." It seems, therefore, thata city isnecessaryuntoall;andthosewhohavenoneatpresentmustseekforonetocome.And,—

Ὧδε.(1.)Itisdeclared,[1.]Wheretheyhaveitnot;not"here,"—thatis,inthisworld, in this life. Their interest in the city of Jerusalemwas goneafter the Lord Jesus went out of the gate to suffer. And if it hadcontinued, yetwasnot that an abiding city; forneither could they longcontinue in it, nor was itself to be of any long continuance, but wasspeedilytobedestroyed.

Πόλιν. [2.]Theyhadnota "city."Acity is thecentreofmen's interestsandprivileges, the residenceand seatof their conversation.Herebyaretheyfreedfromtheconditionofstrangersandpilgrims;andhaveallthatrestandsecuritywhereof in thisworld theyarecapable.For thosewhohavenohigheraimsorendsthanthisworld,acityistheirall.Nowitisnot saidof believers absolutely that theybelonged tono city, hadnonethat was theirs in common with other men; for our apostle himselfpleadedthathewas"acitizenofnomeancity."Andthisisintimated,asweshallsee,intherestrictionoftheassertion,"acontinuingcity."Butitisspokenonotheraccounts.

1st.Theyhadnocitythatwastheseatofdivineworship,whereuntoitwasconfined,asitwasbeforeuntoJerusalem.ThistheJewsboastedof,andtheapostleacknowledgeththattheChristianshadnonesuch.TheRomanpretencesoftheirsacredcitywereyetunforged.

2dly. They had no citywherein they did rest, orwhichwas the seat oftheirpolityorconversation; forthat is inheaven,Phil.3:20:notsuchacity as should give them their state and rest; the thingswhich theydidultimately aimat:no such city aswherein their lot andportiondid lie;suchasbywhoselawsandrulestheirconversationwasregulated.

Μένουσαν. 3dly.Theyhadnot an abiding city.Whatever convenienciestheymighthavehereinthisworldforaseason,yettheyhadnocitythatwastoabideforever,norwhichtheycouldforeverabidein.

And probably herein the apostle shows the difference and oppositionbetween the state of the Christian church and that under the oldtestament. For they, after they had wandered in the wilderness andelsewhereforsomeages,werebroughttorestinJerusalem;butsaithhe,

'Withusitisnotso;wehavenocityuntosuchanend;butweseekonethatistocome.'

See the description of the state of pilgrimage here intended, in theexpositiononchap.11:9,10,13–16.

Ἐπιξητοῦμεν. (2.) The second thing in the description given of thepresentstateofbelievers,is,that"theyareseekingone[acity]tocome."Theyareseekingafterit,notasathingunknownorhardtobefound,butendeavouringtoattainit,tocomeuntoit.Theuseofthewayandmeansuntothisendisintended,andthatwithdiligenceanddesire,asthewordsimport.

Τὴν μέλλουσαν. And itwas such a city they sought as they did not yetpossess,nor coulddo sowhilst theywere in thisworld; itwasone thatwas yet for to come, as unto them and their enjoyment of it: τὴνμέλλουσαν,—"that city;"notone indefinitely,but that citywhichwas tobe their eternal habitation. And it is said to be to come, not merelybecause it was future as unto their state and interest in it, but withrespect unto their certain enjoyment of it on the account of divinedesignation and appointment. And it was, [1.] Prepared for them; andwhat belonged thereunto. See chap. 11:16. [2.] It was promised untothem.Forinthiscityliesthateternalinheritancewhichwasproposedinthepromisesfromthefoundationoftheworld.[3.]Thewayuntoitwasprescribedanddirected in the scriptureof theOldTestament, butnowlaid open and made plain by Jesus Christ, who "brought life andimmortalitytolightbythegospel."Inbrief,itistheheavenlystateofrestandglorywhichisintendedbythis"city."Andwearetaughtherein,—

Obs. V. That believers are not like tomeet with any such encouragingentertainment in this world, as tomake them unready or unwilling todesert it, and to go forth afterChrist, bearinghis reproach.—For it is amotiveintheapostle'sreasoninguntoareadinessforthatduty,"Wehaveherenocontinuingcity."

Obs. VI. This world never did, nor ever will, give a state of rest andsatisfactionuntobelievers.—Itwillnotaffordthemacity.Itis"Jerusalemabove" that is the "vision of peace." "Arise and depart; this is not your

rest."

Obs.VII. In thedestitutionof a present satisfactory rest,Godhathnotleftbelieverswithoutaprospectofthatwhichshallbesountoeternity.—Wehavenot,butweseek.

Obs. VIII. AsGod hath prepared a city of rest for us, so it is our dutycontinually to endeavour the attainment of it in the ways of hisappointment.

Obs.IX.ThemainbusinessofbelieversinthisworldisdiligentlytoseekafterthecityofGod,ortheattainmentofeternalrestwithhim;andthisisthecharacterwherebytheymaybeknown.

Ver. 15–17.—Having declared of what nature our altar is, and thefundamental points of our religion thence arising, namely, our faith inChristJesus,and theprofession thereof, in readiness for thecross,andconformity untohim thereby, the apostle proceeds to declare the othernecessary duty of our Christian profession, proceeding from the samecause,namely,thenatureofouraltarandsacrifice.Andthishedothstillin opposition unto those doctrines and observances about meats, andother things of an alike nature, which depended on the altar in thetabernaclewithitsinstitutions.AndhereducethallourChristiandutiesuntothreeheads,givingespecial instances ineachkind.Now,thesearesuch as are, 1. Spiritual, with respect unto God; whereof he gives aninstance, verse 15: 2. Moral, with respect unto men of all sorts; aninstancewhereof, comprehensive of all duties towards others,we have,verse 16: and, 3. Ecclesiastical, in the church-state whereinto we arecalled by the profession of the gospel; the principal duty whereof isinstancedin,verse17.

Wehavethereforeintheseverses,whichareuponthematterthecloseofthe epistle, so far as it is instructive, a summary of the whole duty ofbelievers,and thatcastunder threeheads, inamostproperorder.For,beginning with that duty that doth immediately concern God himself,whichcontainsthesumofthefirsttable,heproceedsuntothattowardsmen, which eminently contains those of the second; and so concludeswith thatdutywhicharisethpeculiarly fromdivine institution,which is

superaddeduntotheother.Itisnotmybusinesstoinsistatlargeonthethings themselves, but only to open thewords, anddeclarewhat is themindoftheHolyGhostinthem.

First,heproposeththedutywhichweoweuntoGodimmediately,ontheaccountofouraltarandsacrifice

Ver.15.—ΔἰαὐτοῦοὖνἀναφέρωμενθυσίαναἰνέσεωςδιαπαντὸςτῷΘεῷ,τοῦτʼἔστικαρπὸνχειλέωνὁμολογούντωντῷὀνόματιαὐτοῦ.

Ver. 15.—By him therefore let us offer the sacrifice of praise to Godcontinually;thatis,thefruitof[our]lips,confessingtohisname.

Οὖν.Thewordsareanexhortationuntoduty,bywayof inference fromwhatwasbeforedeclaredconcerning theLordChristhis sufferingsandoffering unto the sanctification of the people: "Therefore let us." Twothings do follow on the due consideration thereof: 1. In general, thenecessityofareturnuntoGodinawayofduty,ontheaccountofsogreatamercy.SeeingwearesanctifiedanddedicateduntoGod,bythebloodofChrist,itcannotbebutthatthedutyofobedienceuntoGodisrequiredofus.2.Theespecialnatureof thatduty,which isdescribed inthewords.Andit isplacedprincipally in"praise,"asthatwhichitnaturallycallethfor and constraineth unto; for thankfulness is the peculiar animatingprincipleofallgospelobedience.And,—

Obs. I.Everyactofgrace inGod,or love inChrist, towardsus, is in itsownnatureobligatoryuntothankfulobedience.

Thedutyitselfexhorteduntoisexpressedtwoways:1.Positively,"Letusoffer the sacrifice of praise unto God continually." 2. Declaratively, asuntoitsespecialnature,"Thatis,thefruitofourlips,confessinguntohisname."

Ἀναφέρωμεν θυσίαν τῷ Θεῷ. 1. The duty exhorted unto in general, isoffering sacrifice toGod.What it is that he peculiarly intends the nextwordsdeclare.Buthethusexpressethit,(1.)Toshowwhatistheuseofouraltar,inoppositionuntoalltheservicesofthealtarinthetabernacle,whichconsistedintheofferingofsacrifices; forwealsohavinganaltar,

musthavesacrificestooffer,withoutwhichanaltarisofnouse.(2.)Toshowthe immediateendandobjectofallgospelworship;which isGodhimself, as he was of all sacrifices. None might be offered but to himalone.So,—

Obs. II. The religious worship of any creatures, under what pretencesoever,hathnoplaceinourChristianprofession.And,—

Obs.III.EveryactanddutyoffaithhathinitthenatureofasacrificetoGod,wherewithheiswellpleased.

2.Theespecialnatureofthissacrificeisdeclared,inoppositionuntothecarnalsacrificesofthelaw;andthat,—

Δἰαὐτοῦ.(1.)Intheonlywayandmeansofofferingit;whichisbyChrist:"Byhimletusoffer."Allthesacrificesofthepeopleunderthelawwereoffered by the priests:wherefore respect is here haduntoChrist in thedischargeofhispriestlyoffice.HowwecometoGodbyhimasourhighpriest, and offer our sacrifices by him, hath been fully declared in theexposition of chap. 4:14–16, 10:19–22. In brief, [1.] He sanctifies anddedicatesourpersonsuntoGod,thatwemaybemeettooffersacrificesunto him.He "sanctifieth the people with his own blood," chap. 13:12;andmakesus"priestsuntoGod,"Rev.1:6;"anholypriesthood,toofferup spiritual sacrifices, acceptable untoGodbyhim," 1 Pet. 2:5. [2.]Hehathpreparedandmadeawayforouraccesswithboldnessintotheholyplace, where we may offer these sacrifices, Heb. 10:19–22. [3.] He"beareth the iniquity of our holy things," and makes our offeringsacceptable through his merit and intercession. [4.] He continues toadministerinthetabernacleofhisownhumannatureallthedutiesandservicesofthechurch;offeringthemupuntoGodinoursteadandonourbehalf,Heb.8:2;Rev.8:3,4.Withrespectuntothese,andotherthelikeactsofhismediation,wearesaid"byhim"toofferthissacrificetoGod;thatis,underhisguidance,trustingtohim,relyingonhim,pleadinghisnameandhisgraceforacceptancewithGod.

And"byhim,"isthesamewithbyhimalone.Thereisaprofaneopinionandpractice in the papal church about offering our sacrifices of prayerand praise to God by others; as by saints and angels, especially the

blessedVirgin.Butaretheyouraltar?Didtheysanctifyusbytheirblood?Did theysuffer foruswithout thegate?Are they thehighpriestsof thechurch? Have they made us priests unto God; or prepared a new andlivingwayforourentranceuntothethroneofgrace?ItisontheaccountofthesethingsthatwearesaidtoofferoursacrificebyChrist;andit isthehighestblasphemytoassignthemuntoanyother.And,—

Obs.IV.Thegreat,yeatheonly,encouragementwhichwehavetobringoursacrificesuntoGod,withexpectationofacceptance,liethherein,thatwearetoofferthembyhim,whocanandwillmakethemacceptableinhissight.And,—

Obs.V.WhateverwetenderuntoGod,andnotbyChrist,ithathnootheracceptancewithhimthanthesacrificeofCain.

Αἰνέσεως (2.) In the especial nature of it; it is a "sacrifice of praise."Praise is not a concomitant, but the matter of the sacrifice intended.There were thank-offerings under the law, which were peculiarlyaccompaniedwithpraisesandthanksgivings;butthematterofthemwasthebloodofbeasts.Butthisissuchasacrificeasconsistethinpraiseonly,exclusivelyuntoanyothermatterofit.

ThenatureofgospelobedienceconsistinginthanksgivingsforChristandgracebyhim,thewholeofitmaybecalleda"sacrificeofpraise."Sotheapostle describes it by "presentingourbodies" (that is, ourpersons) "aliving sacrifice,holy, acceptableuntoGod," asour "reasonable service,"Rom.12:1.Butinthefollowingdescriptiontheapostlelimitsituntothedutiesofworship,andouroralpraisingofGodtherein.

Thereweretwothingsinthesacrificesofold:[1.]Themactation,killing,orsheddingtheblood,ofthebeastthatwastobeoffered;[2.]Theactualofferingofthebloodonthealtar.Andboththesewererequireduntothecompleting of a sacrifice. The slaying or shedding the blood of a beast,wherever it was, was no sacrifice, unless the blood was offered on thealtar; and no blood could be offered on the altar unless the beast wasimmediatelyslainatthealtarinorderthereunto.Andthereisatwofoldspiritual sacrifice, in a resemblance hereunto, wherein our Christianprofessiondothconsist.Thefirst isofabrokenspirit:"Thesacrificesof

God are a broken spirit," Ps. 51:17. Repentance, in mortification andcrucifyingoftheflesh,isthefirstChristiansacrifice.Hereinwe"presentourbodiesalivingsacrificeuntoGod."SeeRom.6:13.Thisanswersthemactation or killing of the beast for sacrifice, as it is the death anddestruction of the flesh. The other is this sacrifice of praise; whichanswers the offering of the blood on the altar by fire with incense,yieldingasweetsavouruntoGod.Theothersacrifices,mentionedinthenextverse,aresocalledfromthegeneraladjunctofacceptation,thoughGodbenottheirimmediateobject,asweshallsee.

Therearesundrythingsobservableinthisexhortationoftheapostleuntothe offering of a sacrifice of praise, on the consideration of the LordChrist as our altar and sacrifice, with the atonement made, andsanctificationof the church thereby;as, [1.]Thegreatobligation that isuponus of continual thankfulness and praise untoGod on the accountthereof. The sumand glory of ourChristianprofession is, that it is theonly way of praising and glorifying God for his love and grace in theperson and mediation of Christ. [2.] This obligation unto praise,succeeding into the room of all terrifying legal constraints untoobedience, alters the nature of that obedience fromwhat was requiredunder and by the law. [3.] Where the heart is not prepared for, anddisposedunto, this fundamentaldutyofpraisingGodfor thedeathandoblationofChrist,nootherdutyoractofobedienceisacceptedwithGod.

(3.) Again, whereas the apostle confines our sacrifices unto praise,whereunto hemakes an addition in the next verse of "doing good, andcommunicating," all which are metaphorical, it is evident that heexcludeth all proper or propitiatory sacrifices from the service of thechurch.Herehadbeenaplace, if anywhere, for the introductionof thesacrificeofthemass,ifanysuchthinghadbeenofdivineinstitution.Forwhereas itpretends tobe,notonlya representation,buta repetitionofthe sacrifice of Christ, and the principal duty of the church on theconsiderationthereof;isitnotstrange,andthatwhichevincethittobeamere human figment, that the apostle, proposing the consideration ofthat sacrifice on so high an occasion and in so eminent a manner,describing thereon the entire duty of the church, and what by virtuethereof is requiredof it, shouldnotonlynotmention thismass and its

sacrifice,butalsodeterminethedutiesofthechurchuntothingsquiteofanothernature?ItisindeedabsolutelyandperemptorilyexcludedoutofChristianreligioninthiscontextoftheapostle.ForhisdesignistoshowthattheonesacrificeofChristhathputanenduntoallotheraltarsandsacrificesintheworshipofGod,establishingsuchawayofitashathnorelationuntothem,yea,asisinconsistentwiththem.Certainly,hadtherebeenanysuchthinginthechurch,theyofRomehavegreatreasontotakeit unkindly of him, that, treating so distinctly and at large of all thesacrificesofthelaw,andoftheiraccomplishmentintheonesacrificeofChrist,withthewholedutyofthechurchthereon,heshouldnotgivetheleast intimationof this sacrificeof themass,whichwas to succeed intotheroomofall themofold,but leave themabsurdly toseek forasorrypretence in the bread andwine whichMelchizedek brought forth untoAbraham and his soldiers. But the truth is, he hath dealt yet moreunkindlywiththem;forhehathsodeclaredthenatureofthesacrificeofChrist,itsuseandefficacy,aseitheritorthemassmustbeturnedoutofthechurch,fortheyareinconsistent.

Διαπαντός. (4.) This sacrifice of praise we are enjoined to offer"continually," διαπαντός: the same with πάντοτε, Luke 18:1, "to prayalways;" and ἀδιαλείπτως, 1 Thess. 5:17, "without ceasing." And twothings are included in it: [1.] Freedom from appointed times, seasons,and places. The sacrifices under the law had their times and placesprescribeduntothem,outofwhichtheywerenotaccepted;butasuntothis of ours, every time and place is equally approved. For it maycompriseplacesaswellastimes;fromadistinctionwhereofwearefreedbythegospel,—ἐνπάντιτόπῳ,1Cor.1:2.[2.]Diligenceandperseverance.Thisisthatwhichweoughttoattenduntoandtoabidein;thatis,todoitcontinually, as occasions, opportunities, and appointed seasons, dorequire.Aconstantreadinessofmindforit,withaholydispositionandinclinationofheartuntoit,actedinallproperseasonsandopportunities,isenjoinedus,And,—

Obs.VI.ToabideandaboundinsolemnpraisetoGodforJesusChrist,hismediation and sacrifice, is the constantdutyof the church, and thebestcharacterofsincerebelievers.

Τοῦτʼἔστι.(5.)Inthelastplace,theapostlegivesusadeclarationofthe

natureofthissacrificeofpraise,whichherecommendethuntous.'Itis,'saith he, 'or it consisteth in, "the fruit of our lips, confessing unto hisname."'

Καρπὸνχειλέων.Itisgenerallygrantedthatthisexpression,"Thefruitofour lips," is taken from Hos. 14:3, where the same duty is called םירפ

וניתפש ,—"thecalvesofourlips;"forthesenseisthesameinbothplaces,and praise unto God is intended in them both. But the design of theapostleinallegingthisplaceispeculiar.Fortheprophetisprayinginthename of the church for mercy, grace, and deliverance; and hereon hedeclareth what is the duty of it upon an answer unto its prayers. Nowwhereasthis,accordingtotheinstitutionsofthelaw,wastohavebeeninvows and thank-offerings of calves and other beasts, he declares, that,insteadofthemall,vocalthankfulness, incelebratingthepraiseofGod,shouldsucceed.Thishecalls"thecalvesofourlips,"becausethattheuseofourlipsinpraisewastocomeintotheroomofallthank-offeringsbycalves. The psalmist speaks to the same purpose, Ps. 51:15, 16. Butmoreover, the mercy, grace, and deliverance which the prophet treatsabout in that place,were thosewhichwere to comeby the redemptionwhich is inChristJesus.After that therewas tobenomoresacrificeofcalves,butspiritualsacrificesofpraiseonly;whichhethereforecalls"thecalvesofourlips."Theapostlethereforedothnotonlycitehiswords,butrespectsthedesignoftheHolyGhostinthem,whichwastodeclarethecessation of all carnal sacrifices, upon the deliverance of the church bythesacrificeofChrist.Andhechangeththewordsfrom"calves"to"fruit,"todeclarethesenseofthemetaphorintheprophet.

Ὁμολογούντων τῷὀνόματι αὐτοῦ. And because theremay yet be someambiguity inthatexpression,"Thefruitofour lips,"which ingeneral istheproductandeffectofthem,headdsadeclarationofitsnatureinthesewords, "Confessing unto his name:" our lips confessing; that is, weconfessing by our lips. The Hebrew word הדי , which the LXX. usuallyrender by ὁμολογέω, signifies "to praise," properly. But because thepraise of God consisteth principally in the acknowledgment of hisglorious excellencies and works, to "confess unto him,"—that is, so toprofessandacknowledgethosethingsinhim,—isthesamewithpraisingofhim.Andtheapostlechoosethtomakeuseofthiswordinthisplace,

because the praise which he intends did consist in the solemnacknowledgmentofthewisdom,love,grace,andgoodnessofGod,intheredemption of the church by Jesus Christ. This is "confessing unto hisname."Whereforethisisthatwhichwearetaught,namely,that—

Obs.VII.AconstantsolemnacknowledgmentofthegloryofGod,andoftheholyexcellenciesofhisnature(thatis,hisname),intheworkoftheredemptionof the churchby the suffering andofferingofChrist, is theprincipal duty of it, and the animating soul and principle of all otherdutieswhatever.

This is the great sacrifice of the church, the principal end of all itsordinancesofworship,themeansofexpressingourfaithandtrustintheblood ormediation of Christ, and of giving up that revenue of glory toGodwhichinthisworldweareintrustedwithal.

Ver.16.—Τῆςδὲεὐποιΐαςκαὶκοινωνίαςμὴἐπιλανθάνεσθε·τοιαύταιςγὰρθυσίαιςεὐαρεστεῖταιὁΘεός.

Ver.16.—But[moreover]todogoodandtocommunicateforgetnot,[ofwell-doingandcommunication,ordistribution,benotforgetful];forwithsuchsacrificesGodiswellpleased.

From the first great instance of Christian duties on the account of thesanctification of the church by the blood of Christ, in those spiritualduties of worship whereof God himself is the immediate object, tomanifest what influence it ought to have upon the whole of ourobedience,eveninthingsmoralalso,andthedutiesofthesecondtable,headdsthisexhortationuntotheminsuchinstancesasarethespringofallmutualduties amongourselves, and towardsmankind.Andbecausehepersistethinhisdesignofdeclaringthenatureofgospel-worshipandobedience, in opposition unto the institutions of the law, (which is hisargumentfromthe9thverse;)hecallsthesedutiesalso"sacrifices,"uponthe account of the general notion of being accepted with God, as thesacrificeswereofold.

Thereisinthewords,1.Anoteofconnection;2.Dutiesprescribed;3.Anenforcementoftheexhortationuntothem.

Δέ 1. The first is in the particle δέ, "but." It is not here exceptive oradversative, as though something adverse unto what was spoken of isnow prescribed; but it is only continuative, andmay well be rendered"moreover." 'Unto the formerdutiesadd thisalso.' Itmaybe,also, thattheapostledothpreventanevilthatisapttoariseinthemindsofmenonthis occasion. Having prescribed the great duty of divine worship,—ofthat acknowledgment of God which compriseth all the actings of oursoulswhereofheistheimmediateobject,—somemightthinkthatthisisthewholerequiredofthem,orthatwhilsttheydoattendthereuntotheymightberegardlessofotherthings.Toobviatethiseviltheapostlethusintroduceth the injunction of this duty, "But;" that is, 'But yet,notwithstandingthediligencerequiredintheotherduty,forgetnotthis.'

Obs. I. It isdangerousunto the soulsofmenwhenanattendanceuntooneduty is abused to countenance theneglect of another.—Somay thedutiesofthefirsttablebeabusedtotheneglectofthoseoftheother,andonthecontrary.Thereisaharmonyinobedience,andafailureinanyonepartdisturbsthewhole.

2. In the first part of the words, there is first the manner of theprescriptionofthedutiesintended;andthenthedutiesthemselves.

Μὴἐπιλανθάνεσθε.(1.)Themanneroftheirprescriptionis,"Forgetthemnot."See theexpositiononverse2,where thesamephrase isused.Butthe apostle applying this caution unto this sort of duties, seems tointimate that there is amore thanordinaryproneness inmen to forgetandneglectthem.Anditisnotanatural,butasinfulforgetfulnessthatisprohibited. And this may arise frommany vicious habits of mind: [1.]From an undue trust unto religious duties; as it doth in many barrenprofessorsofreligion.[2.]Fromvainpleasandpretencesagainstdutiesattendedwithtroubleandcharge,proceedingfromself-love.[3.]Awantof that goodness of nature and disposition which effectual grace willproduce. [4.] A want of that compassion towards sufferers which isrequiredinthemthatarethemselvesinthebody,recommendedverse3.From these and the like corrupt inclinationsmay arise a sinful neglectand forgetfulnessof theseduties;whichare therefore all tobewatchedagainst.Ortheremaybeameiosisintheexpression;"Forgetnot;"thatis,diligentlyattenduntothese things.However, thewarning iswholesome

anduseful, thatweshouldnot suffera forgetfulnessorneglectof thesedutiesbyanymeanstocreepuponus,butbediligentinattendinguntothemonalloccasions.

(2.)Thedutiesthemselvesaretwo;theonemoregeneral,theothermoreparticular.

Τῆς εὐποιΐας. [1.]The first is εὐποιΐα, "doingof good,"well-doing.Thisconcernsthewholecourseofourlives,thatwhichinallthingsweoughtto attend unto. "Patient continuance in well-doing" is the life of abeliever,Rom.2:7.Thiswearewarnednottobewearyoforfaintin,Gal.6:9;2Thess.3:13;anditiscommendeduntous,1Pet.2:15,3:17,4:19.

And this εὐποιΐα includeth in it three things: 1st.Agraciouspropensityand readinessofmind todogooduntoall. "The liberaldeviseth liberalthings," Isa. 32:8. 2dly. The acting of this inclination in all ways andthings, spiritual and temporal, whereby we may be useful and helpfuluntomankind.3dly.Theembracingofalloccasionsandopportunitiesforthe exercise of pity, compassion, and loving-kindness in the earth. Itrequiresthatthedesignofourlives,accordinguntoourabilities,betodogooduntoothers;whichiscomprehensiveofallthedutiesofthesecondtable.

Hereon"virbonusestcommunebonum."Thisbeneficence,intheactingofit,isthelife,salt,andligamentofhumanconversation;withoutwhichthesocietyofmankindislikethatofbeasts,yea,ofdevils.Itisthegloryofreligion;nothingdothrender itsohonourableas itsefficacytomakemen good and useful. It is the great evidence of the renovation of ournatureintothelikenessandimageofGod,whoisgood,anddoethgooduntoall;ademonstrationofalteringourcentre,end,and interest, fromselftoGod.

For men to be unready unto this duty, the principle whereof ought toregulate them in the whole course of their lives,—not to embraceoccasionscheerfullyofexercisingloving-kindnessintheearthaccordingto their ability,—is a representation of that image whereunto they arefallenintheirdeparturefromGod.Andnothingwillbeagreaterrelieftoa man, in any calamity that may befall him in this world, than a

satisfaction inhis ownmind that the design of his life hathbeen in allthings,andbyallways,accordingtohisabilityandopportunities, todogooduntomen.

Καὶ κοινωνίας. [2.] There is prescribed a particular instance of thisbeneficence, which on sundry accounts constitutes an especial duty initself,—and that is "communication;" that is, a distribution of the goodthingsweenjoyuntoothers,accordingastheirnecessitiesdorequire.Itis beneficence restrainedby its object,which ispeculiarly thepoor andindigent;andbyitsprinciple,whichispityandcompassion.Κοινωνίαistheactualexerciseofthatcharitytowardsthepoor,whichisrequiredofusinthedistributionofgoodthingsuntothem,accordingtoourability.

This is an important evangelical duty, which the Scripture everywheregivesusincharge,asthatwhereinthegloryofGod,thesalvationofourownsouls,withthehonourofourprofession,arehighlyconcerned.Tobenegligentherein, is todespise thewisdomofGod in thedisposalof thelotsandconditionsofhisownchildrenintheworldinsogreatvarietyashehathdonealways,andwillalwayscontinue todo.Hedoth it for theexerciseof those graces in themwhich their several conditions call for:such are patience, submission, and trust, in the poor; thankfulness,bounty, and charity, in the rich. And where these graces are mutuallyexercised, therearebeauty,order, andharmony, in this effectofdivinewisdom,witharevenueofgloryandpraiseuntohimself.Goodmenarescarce evermore sensible ofGod than in giving and receiving in a duemanner.Hethatgivesaright,findsthepowerofdivinegraceinhisheart;andliethatreceives,issensibleofdivinecareandloveinsupplies:Godisnightoboth.Whereforetobenegligentherein,istodespisethewisdomof God in his holy disposal of the various outward conditions of hischildreninthisworld.Nomanisrichorpoormerelyforhimself,buttofillupthatpublicorderofthingswhichGodhathdesigneduntohisownglory.Butthereisnoendofwhatmightbespokenonthishead,oruntothenecessityandexcellencyofthisduty.Andfromtheinjunctionofthesedutieswemayobserve,—

Obs.II.Thattheworlditself,eveninthosethatbelievenot,dothreceivegreatadvantagebythegraceadministeredfromthedeathofChrist,anditsfruits,whereoftheapostletreats.—Forthereisanobligationonthem,

andan inclinationwrought in them,whoaresanctifiedbyhisblood, to"dogooduntoallmen,"allmannerofways,astheyareable.Andtherewasa timewhen theworldwas filledwith the fruitsof it.Didall thosewhoat thisdayprofess thenameofChrist, show forth thevirtueofhismediationintheseduties,astheprofessionofreligionwouldbeglorious,so the benefit which the world would receive thereby would beunspeakable.

Obs. III. That religion hath no relation unto the cross of Christ, whichdoth not incline and dispose men unto benignity, and the exercise ofloving-kindnesstowardsall.

Obs.IV.Muchlesshaththatsowhichguidesanddisposethitsprofessorsuntorage,cruelty,andoppressionofothers,ontheaccountofaninterestofitsown.

Obs. V.We ought always to admire the glory of divine wisdom, whichhathsodisposedthestateofthechurchinthisworldthatthereshouldbecontinual occasion for the exercise of every grace mutually amongourselves.ForalltheworksofprovidencedoservethegloryofGodintheexerciseofgrace.

Obs.VI.BeneficenceandcommunicationaretheonlyoutwardevidencesanddemonstrationsoftherenovationoftheimageofGodinus.

Obs.VII.Godhathlaidupprovisionforthepoorinthegraceanddutyofthe rich; not in their coffers and their barns, wherein they have nointerest.Andinthatgraceliestherightofthepoortobesupplied.

Τοιαύταιςθυσίαις.3.Theobservanceofthesedutiestheapostlepressethon them from this consideration, that "with such sacrificesGod iswellpleased." He persists in his way of calling our Christian duties by thenameof"sacrifices;"andhedothit toconfirmthecessationofallothersacrificesinthechurch,upontheaccomplishmentofthesignificationofthemall in the sacrificeofChrist.But yet there is apeculiar reason forassigning this appellation untomoral duties, to be performedmutuallyamongourselves.For ineverysacrifice therewasadecrementunto theofferer. He was not to offer that which cost him nothing. Part of his

substancewastobetransferredfromhimselfuntoGod.Soisit intheseduties:theycannotbedulyobserved,buttheremustbeanalienationofwhatisours,intime,inease,inoursubstance,andadedicationofituntoGod. Hence they have the general nature of sacrifices, as to cost andparting with our substance, or what is ours. So in the first recordedsacrificesofCainandAbel,eachofthemgavesomewhatofhisownuntoGod;theoneof thefruitof theground,theotherof thefirstlingsof theflock.Inthingsofthelikenaturedothesesacrificesmuchconsist.Butingeneral all thingsdone forGod,untohis glory, andacceptedwithhim,maybesocalled.

ΕὐαρεστεῖταιὁΘεός.Theforceofthemotiveconsistsinthis,that"withthese sacrificesGod iswell pleased." TheVulg. Lat. renders thewords,"promeretur Deus;" and the Rhem., "God is promerited:" with abarbarousword,andafalsesignificationassigneduntoit.Andfromtheirown feignedword thoseof thechurchofRomedispute for themeritofgoodworks;whereof,atleastintheirsense,thereisnothinginthetext,nor any thing to give the least countenance thereunto. Theword is nomorebut"accepted,"or"wellapprovedof;"andbeingspokenofGod,ishisbeingwellpleasedwithwhatisdone;thatis,hisapprobationofit.

Wherefore the apostle having called these duties "sacrifices," heexpressethGod's respect unto them by aword signifying the act of hismindandwill towardsthesacrificesofold.Soit issaidhehad"respectunto the offering of Abel," Gen. 4:4; that is, he approved of it andaccepted it, as our apostle declares, Heb. 11:4. So, on the sacrifice ofNoah,itissaidthathe"smelledasavourofrest,"Gen.8:21.Itwaswell-pleasinguntohim.AndthisframeofmindinGodwithrespectuntothosesacrifices doth the apostle express by this word, "Is well pleased." ButthereisalsointhewordaclearintimationoftheespecialpleasureofGodinthesethings.Thisisthatwhichheiswellpleasedwithalinanespecialmanner.Andhencewemaylearn,—

Obs.VIII.ThatthewillofGodrevealedconcerninghisacceptanceofanyduties,isthemosteffectualmotiveuntoourdiligenceinthem.—Promiseofacceptancegiveslifeuntoobedience.

Obs.IX.Theworksanddutieswhicharepeculiarlyusefuluntomen,are

peculiarlyacceptableuntoGod.

Ver. 17.—Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε· αὐτοὶ γὰρἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν,ὡς λόγονἀποδώσοντες· ἵνα μετὰχαρᾶςτοῦτοποιῶσικαὶμὴστενάζοντες·ἀλυσιτελὲςγὰρὑμῖντοῦτο.

Ver.17.—Obeythemthathavetheruleoveryou,andsubmityourselves:fortheywatchforyoursoulsastheythatmustgiveanaccount,thattheymaydoitwithjoy,andnotmourning;forthatisunprofitableforyou.

ThisisthethirdinstanceofdutiesrequiredinourChristianprofessionontheaccountofthesacrificeofChrist,andoursanctificationbyhisblood.Andit is inthingsecclesiastical,orgospelinstitutions.Andsomethingsaretobepremiseduntotheexpositionofthewords.

1. There is a supposition of a settled church-state among them untowhomtheapostlewrote;whereofhegaveintimation,chap.10:24,25.Fortherewereamongthemrulers,andthosethatwereruled;intowhichtwosortshedistributesthewhole.Andheaddsmoreovertheirmutualdutiesinthatchurch-state,andthatdistinctly,accordingtotheofficeoftheoneandcapacityoftheother.

2.Thisepistlewaswrittenimmediatelytothecommunityofthefaithful,orbodyofthefraternityinthechurch,andthatindistinctionfromtheirrulersorguides,asappearethbothinthisplaceandverse24.Henceallthedutiescontainedinitaregiveninimmediatechargeuntothem.Soitwas in thoseprimitive times,when the church itselfwas intrustedwiththe care of its own edification. But these things can scarce beaccommodated unto the present state of most churches in the world,whereinthepeopleassuchhavenointerestintheirownedification.

3. The especial duty here prescribed includes all that concerns churchruleandorder;forthespringsofallthingsbelongingthereuntolieinthedueobedience of the churchunto its rulers, and their duedischarge oftheiroffice;—inthem[it?]theyalsoareenjoined.This,therefore,addedunto the spiritual and moral duties before mentioned, gives us asummaryofthewholedutyofbelievers.

Thewordscontainaprescriptionofaduty,withthegroundorreasonofit. In the first there is, (1.) The persons towards whom it is to bedischarged; that is, their"rulers." (2.)Theduty itself,whereof therearetwo parts: [1.] Obedience, "Obey them;" [2.] Submission, "And submityourselves." In the second there are two things: (1.)The reason for theequityandnecessityofthisduty:andthisistakenfromaduedischargeoftheir office and work, "They watch for your souls;" which is amplifiedfrom the consideration of their accountableness unto Christ for theiroffice, "As those thatmustgiveanaccount." (2.)Anenforcementof thereason itself, from the different ways of their giving account, with thedifferentcausesandeventsthereof,"Thattheymaydoitwithjoy,"etc.

Τοῖς ἡγουμένοις ὑμῶν. 1. (1.) The persons towards whom the duty isprescribed,are"those thathave theruleover them."Of themeaningofthe word here used, see the exposition of verse 7 of this chapter. Itsignifies properly guides or leaders, though usually applied unto themthatguide,feed,orleadwithauthority,orbyvirtueofoffice.ButallthenamesgivenbytheHolyGhostuntothosewhopresideinthechurchareexclusiveof rigidauthority,andpregnantwithnotionsofspiritualcare,duty, and benignity. Styles or titles of magisterial power, of earthlydignity, of rigid authority, are foreign to evangelical churches: 'Yourguides,yourleaders;whorulebyrationalguidanceandconduct.'

Theseguidesorrulersarethosewhoarecalledthe"elders"or"bishops"ofthechurch.And,—

[1.] There were many of them in each church. For suppose that theapostlewrotethisepistledirectlyandimmediatelyuntoallthechurchesinJudea(whichyethedidnot,butuntothatatJerusalem,)yeteachofthemmust be supposed to have hadmore of these rulers of their ownthanone;fortheyaredirectedtoobeythemthathadtheruleoverthem,andnotoverothers;thosethatwatchedovertheirsouls,andweretogiveanaccountofthem.Hereisnoroomleftforasinglebishop,andhisruleinthechurch,—muchlessforapope.

[2.]Theserulersorguideswerethenoftwosorts,astheapostledeclares,1Tim. 5:17; first, such as togetherwith rule laboured also inword anddoctrine;andthensuchasattendeduntoruleonly.Andifthisbenothere

allowed,letitbetakenintheothersense,andthenthetwopartsordutiesofthesameoffice,orteachingandruling,aredirectedunto.Fordistinctrespectishaduntothemintheprescriptionofthedutiesherementioned,asweshallsee.

[3.] The grant of these guides unto the church, this office and its duedischarge,beingofnecessityuntoitsedification,isanactoftheauthorityof Christ, and an effect of his love and care, as our apostle declares atlarge, Eph. 4:8–16. Andwhere those that take upon them so to be areuseless, or obstructive as unto that end, they must bear their ownjudgment.Thisiscertain,thatinafteragesthechurchoweditsruinuntoitsguides,wholeditintoafatalapostasy.

[4.] The rulers or guides here intended were the ordinary elders, orofficersofthechurch,whichwerethensettledamongthem.Foralthoughprobablyoneoftheapostleswasyetaliveamongthem,yetitisplainthatitistheirordinaryofficers,whichhadthepeculiarruleofthem,thatareintended.Andthattherebesuch,morethanoneineverychurch,belongsuntothecompletestateandconstitutionofit.

(2.) There are two parts of the duty enjoined with respect unto theseguides, and thatwith distinct respect unto the two parts of their officebeforementioned,namely,ofteachingandruling.

Πείθεσθε. [1.] It is with respect unto their teaching, preaching, orpastoralfeeding,thattheyarecommandedto"obeythem."Forthewordsignifiesanobedienceonapersuasion;suchasdoctrine, instruction,orteaching,dothproduce.And,—

Ὑπείκετε. [2.] The submission required, "Submit yourselves," respectstheirrule,'Obeytheirdoctrine,andsubmittotheirrule.'Andsomethingsmustbeobserved,tocleartheintentionoftheapostleherein.

1st. It is not a blind, implicit obedience and subjection, that is hereprescribed.Apretencehereofhathbeenabusedtotheruinofthesoulsofmen: but there is nothingmore contrary to thewhole nature of gospelobedience,whichisour"reasonableservice;"andinparticular,itisthatwhichwouldfrustratealltherulesanddirectionsgivenuntobelieversin

this epistle itself, as well as elsewhere, about all the duties that arerequired of them. For to what purpose are they used, if no more berequired but that men give up themselves, by an implicit credulity, toobeythedictatesofothers?

2dly.Ithathrespectuntothemintheirofficeonly.Ifthosewhosupposethemselvesinofficedoteachandenjointhingsthatbelongnotuntotheiroffice,thereisnoobediencedueuntothembyvirtueofthiscommand.SoisitwiththeguidesofthechurchofRome,who,underapretenceoftheiroffice, give commands in secular things, no way belonging unto theministryofthegospel.

3dly. It is their duty so to obeywhilst they teach the things which theLord Christ hath appointed them to teach; for unto them is theircommissionlimited,Matt.28:20:andtosubmituntotheirrulewhilstitisexercisedinthenameofChrist,accordingtohisinstitution,andbytheruleoftheword,andnototherwise.Whentheydepartfromthese,thereisneitherobediencenorsubmissiondueuntothem.Wherefore,—

4thly.Intheperformanceoftheseduties,thereissupposedajudgmenttobemadeofwhatisenjoinedortaught,bythewordofGod,accordingtoall the instructions and rules that are given us therein. Our obedienceuntothemmustbeobedienceuntoGod.

5thly. On this supposition their word is to be obeyed and their rulesubmittedunto,notonlybecausetheyaretrueandrightmaterially,butalsobecausetheyaretheirs,andconveyedfromthemuntousbydivineinstitution.Aregardistobehaduntotheirauthorityandoffice-powerinwhattheyteachanddo.Anditishenceevident,—

Obs.I.Thatthedueobedienceofthechurch,inallitsmembers,untotherulersofit,inthedischargeoftheirofficeandduty,isthebestmeansofitsedification,andthechiefcauseoforderandpeaceinthewholebody.Therefore is it here placed by the apostle as comprehensive of allecclesiasticalduties.

2.Thegroundofthisduty,ortheprincipalmotiveuntoit,istakenfromtheofficeoftheserulers,andtheirdischargeofit.

Αὐτοὶ γάρ. (1.) "They watch for your souls, as they that must giveaccount." 'Obey them, for theywatch.Make the consideration hereof amotiveuntoyourduty.'

Ἀγρυπνοῦσι."Theywatch."Thewordusedispeculiaruntothisplace,anditdenotes awatchfulnesswith the greatest care anddiligence, and thatnotwithout troubleordanger; as Jacobkept andwatched the flocksofLaban in the night.Ὑπὲρ τῶν ψυχῶν ὑμῶν. And they did it "for theirsouls;"about them,concerning themandthe things thatbelongeduntothem;fortheirgood,(soὑπέρfrequentlydenotesthefinalcause),—thatsouls may be guided, kept, and directed, unto their present duty andfuturereward.

Andtheapostlecomprisethhereinthewholedutyofthepastoraloffice,with themannerof itsdischarge.Wherein thatdutydoth consist,whataretheprincipalpartsandactsofit,Ihaveelsewheredeclared.Herethething itself is intimated, but the manner of its discharge is principallyintended;—that is, with design, care, and diligence; and that againsttroubles, dangers, and oppositions. As if it were said, 'The work anddesignoftheserulersissolelytotakecareofyoursouls,—byallmeanstopreserve them fromevil, sin, backsliding; to instruct and feed them; topromotetheirfaithandobedience;thattheymaybeledsafelytoeternalrest. For this end is their office appointed, and herein do they labourcontinually.'

Wherethis isnotthedesignofchurchrulers,where it isnottheirworkandemployment,wheretheydonotevidenceitsotobe,theycanclaimnoobediencefromthechurch,byvirtueofthisrule.Forthewordshereused are so amotive unto this obedience, as that they also contain theformalreasonofit;becausethiswatchingbelongsuntotheessenceoftheofficeintheexerciseofit,withoutwhichitisanemptyname.

Obs.II.Anassumptionofrightandpowerbyanytoruleoverthechurch,withoutevidencingtheirdesignandworktobeawatchingforthegoodoftheir souls, isperniciousunto themselves, and ruinousunto the churchitself.

Ontheotherside;thatallthemembersofthechurchmaybekeptindue

obedienceuntotheirguides,itisnecessarythattheyalwaysconsiderthenatureof theiroffice,and theirdischargeof it.When they find that theofficeitselfisadivineinstitutionforthegoodoftheirsouls,andthatitisdischargedbytheirguides,withlabour,care,anddiligence,theywillbedisposed unto that obedience and submission which are required ofthem.

And herein consist the beauty and usefulness of church order, namely,whentheguidesof itdomake itevident that theirwholedesign iswithlabouranddiligencetopromotetheeternalwelfareofthesoulsofthemthatarecommitteduntotheircare;andthey,ontheotherhand,ontheaccounthereof,doobeythemintheirdoctrine,andsubmituntothemintheirrule.Withoutthis,allpretenceoforderisbutconfusion.

Ὡς λόγονἀποδώσοντες. (2.) There is,moreover, an enforcement addedunto thismotive, from the considerationof the conditionwhereon theyundertake thisworkofwatching for their souls;namely, "As those thatmustgiveanaccount;"thatis,oftheiroffice,work,duty,anddischargeofit.Sowerenderthewords,"Thosethatmustgiveanaccount;"referringituntothelastdayofuniversalaccount.Butrespectishadalsountotheirpresentstateandwork;as,—

[1.]They are in their office accountablepersons; suchas are obliged toaccount.Theyarenotowners,butstewards;theyarenotsovereigns,butservants.Thereisa"greatShepherdofthesheep,"verse20;the"Princeoftheshepherds,"1Pet.5:4;towhomtheymustgiveanaccountoftheiroffice,oftheirwork,andoftheflockcommittedtotheircharge.

[2.] They behave themselves as those that are so intrusted, and soaccountable. This is included in the particleὡς, "as those." And thosewhohaveanaccountableofficeorworkcommitteduntothem,doact,1st.With good boldness and confidence towards those that are under theircare; for theyarecommittedunto thembyhimwhohath thesovereignpoweroverthemall,untowhomtheymustgiveanaccount.Theyarenotafraid to be esteemed intruders, or to impose themselves unduly onothers, in any acts or duties of their office. Stewards are bold in thehonest management of things committed unto them. This gives themencouragement against all oppositions and reflections, as though they

took toomuchupon themat any time.The remembranceof their trustand their account animates them unto their duty. 2dly. With care,diligence, and circumspection, and a continual regardunto the issueofthings,and the trialwhich theymustcomeunto.This thenatureof thethingrequires.

[3.]Althoughthelastgreataccount,whichallchurchguidesmustgiveoftheir stewardship,maybe intended,yet thepresentaccountwhich theygiveeverydaytoJesusChristoftheworkcommittedtothem,isincludedin it also. There are no conscientious church guides, but they docontinually represent unto the Lord Christ the state of the flockcommittedunto them, andwhat is the successof theirministry amongthem.Iftheythrive,iftheyflourish,iftheygoontoperfection,thistheygivehimanaccountof,blessinghimfortheworkofhisSpiritandgraceamong them. If they are diseased, unthrifty, fallen under decays, or doany way miscarry themselves, therein also they give an account untoJesusChrist;theyspreaditbeforehim,mourningwithgriefandsorrow.Andindeedthedifferentwaysofgivingthisaccount,withjoyorsorrow,mentionedinthenextwords,seemtohaverespecthereunto.

Obs. III. Those who do attend with conscience and diligence unto thedischargeoftheworkoftheministrytowardstheirflocks,committedinan especialmannerunto their charge,haveno greater joyor sorrow inthisworld,thanwhataccompaniesthedailyaccountwhichtheygiveuntoChristofthedischargeoftheirdutyamongstthem,astheirsuccessfallsouttobe.

[4.]Theaccount,aswassaid,ofthelastday,wheneveryshepherdshallbecalledonforhiswholeflock,bynumberandtale,isreferredunto.Butwhereas thisconsistsonly inasolemndeclarationandmanifestationofwhat isdone in this life, thepresent account isprincipally regarded, inthe pressing of this duty. For the last clause of the words, "That isunprofitableforyou,"onthesuppositionofanaccountgivenwithsorrow,canrefertonootheraccountbutthatwhichispresent,withrespectuntothe success of the ministry. And much of the life of the ministry andbenefit of the church depends on the continual giving an account untoChrist,byprayerandthanksgiving,ofthestateofthechurch,andsuccessof the word therein. Those guides who esteem themselves obliged

thereunto,anddoliveinthepracticeofit,willfindtheirmindsengagedtherebyuntoconstantdiligenceandearnestlabouringinthedischargeoftheirduty.AndthedealingsofChristwiththechurchitselfareregulatedaccordinguntothisaccount,asthelastwordsdomanifest.For,—

Lastly,Themotiveproposeduntoobedienceisfurtherimprovedfromtheconsiderationoftheframeofmindwhichis,ormaybe,intheguidesofthe church in giving this account; which wholly depends on the dueobservanceoromissionof thedutyprescribed.Forontheone theywillgive their accountwith joy, andon theotherwith sorrow.Andasuntothis latter frame it is added, "For that is unprofitable for you," thecontraryistobeunderstoodwithrespectuntotheformer,namely,thatitisprofitableforthem.Now,thisjoyorsorrowwherewiththeyareaffectedin giving of their accounts, doth not respect themselves, or their ownministry; for they are "a sweet savour untoGod, both in them that aresaved, and in them that perish:" but it respects the church itselfcommitteduntotheirguidance.

Ἵναμετὰχαρᾶςτοῦτοποιῶσι.[1.]Thedutyisurged,"thattheymaygivetheiraccountwithjoy."Itismatterofthegreatestjoyuntothepastorsofthe churches, when they find the souls of them committed unto theircharge thriving under their ministry. So was it with the apostlesthemselves."Ihavenogreaterjoythantohearthatmychildrenwalkintruth,"saithoneofthem,3John4.Andanother,"Whatisourhope,orjoy, or crownof rejoicing?Arenot evenye in thepresenceof ourLordJesusChristathiscoming?Foryeareourgloryandjoy,"1Thess.2:19,20.Andwhentheygivetheiraccountwithpraise,itfillstheirheartswithjoyinaparticularmanner.Andthis,onmanyaccounts,isprofitableforthe church itself. They will quickly find the effects of the joy of theirguidesintheiraccount,bythecheerfuldischargeoftheirministry,andintokensofChristbeingwellpleasedwiththem.

Μὴστενάζοντες.[2.]Itispressed,fortheavoidanceofthecontraryframeherein; namely, "with grief," grieving ormourning. The sadness of theheartsofministersofthegospel,upontheunprofitablenessofthepeopleunder theirministry,ormiscarriagesof them,withrespectuntochurchorder and rule, is not easy to be expressed. With what sighing, whatgroaning, (as the word signifies,) what mourning, their accounts unto

Christareaccompanied,healoneknows,andthe lastdaywillmanifest.Ἀλυσιτελὲςγὰρὑμῖντοῦτο.Whenitisthus,althoughtheyalonehavethepresentburdenandtroubleofit,yetitisunprofitableforthepeople,bothhere andhereafter. It is, andwill be so, in thediscouragement of theirguides, in the displeasure of Christ, and in all the severe consequentswhichwillensuethereon.

Hebrews13:18–25

Ofthecloseoftheepistle,whichnowonlyremains,therearethreeparts:1.Theapostle'srequestoftheprayersoftheHebrewsforhimself,verses18, 19; 2.His solemnbenedictive prayer for them, verses 20, 21; 3.AnaccountofthestateofTimothy,withtheusualsalutation,verses22–25.Thefirstoftheseiscontainedin—

Ver. 18, 19.—Προσεύχεσθε περὶ ἡμῶν· πεποίθαμεν γὰρ ὅτι καλὴνσυνείδησιν ἔχομεν, ἐν πᾶσι καλῶς θέλοντες ἀναστρέφεσθαι·περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶὑμῖν.

Ver. 18, 19.—Pray forus: forwe trustwehaveagoodconscience, inallthingswillingto livehonestly.ButIbeseech[you]therathertodothis,thatImayberestoredtoyouthesooner.

Fromtheseverses,andthosethatfollowtotheend,itisevidentthattheauthorofthisepistledidnotconcealhimselffromtheHebrews,neitherwasthatthereasonwhyhisnamewasnotprefixeduntoit,asitisuntoallhisotherepistles.Forheplainlydeclareshimselfinallhiscircumstances,asonewhowasverywellknownuntothem.Butthetrueandonlyreasonwhy he prefixed not his name and title unto this epistle, as unto allothers,wasbecauseinthemhedealtwiththechurchesmerelybyvirtueofhisapostolicalauthority,andtherevelationofthegospelwhichhehadpersonally received fromJesusChrist; but dealingwith theseHebrews,he lays his foundation in the authority of the scriptures of the OldTestament,whichtheyacknowledged,andresolvesallhisargumentsand

exhortations thereinto. Hence he gave no title to the epistle, butimmediately laid down the principle and authority which he wouldproceedupon,namely,thedivinerevelationsoftheOldTestament.

Thereareinthewords,1.ArequestmadetotheHebrewsforprayer;2.Thegroundwhichgavehimconfidencetherein,verse18;3.Apressingofthesamerequestwithrespectuntohispresentstateanddesign,verse19.

Προσεύχεσθςπερὶἡμῶν.1.Thereishisrequestforprayer:"Prayforus."It is proposed unto themby theway of request, as is evident from thenextwords,"Ibeseechyoutherathertodothis."Theirdutyitwasalwaysto pray for him; but tomind them of that duty, and tomanifest whatesteemhehadof it, hemakes it a request, asweoughtmutually todoamongourselves.Hespeaksinthepluralnumber,"Prayforus,forwe;"yetisithimselfalonethatheintends,asisusual.

And this request of theirprayers argues a confidence in their faith andmutuallove,withoutwhichhewouldnothaverequestedtheirprayersforhim.Andhegrantsthattheprayersofthemeanestsaintsmaybeusefulunto the greatest apostle, both with respect unto his person, and thedischargeofhisoffice.Henceitwasusualwiththeapostletodesiretheprayersofthechurchestowhomhewrote,2Cor.1:11;Eph.6:19;Col.4:3;2Thess.3:1.For inmutualprayer foreachother consistsoneprincipalpartofthecommunionofsaints,whereintheyarehelpfultooneanother,in all times, places, and conditions. And he doth herein also manifestwhat esteem he had of them, whose prayers he thought would findacceptancewithGodonhisbehalf.Andbesides,itistheespecialdutyofthechurchestoprayforthemwhoareeminentlyusefulintheworkoftheministry;whichhereintheyaremindedof.

Γάρ. 2. He expresseth the ground of his confidence in this request,namely, that he was such an one, and did so walk as that they mightengage for him without hesitation. "For," saith he, "we trust." And wemayobserveinthewords,—

Πεποίθαμεν. (1.) The manner of his proposal of this ground of hisconfidence. "Wetrust,"—'Wearepersuaded thatso it iswithus:'notasthoughtherewereanydoubtorambiguityinit,asit isofttimeswithus

when we use that kind of expression; but he speaks of himself withmodesty and humility, even in things whereof he had the highestassurance.

Καλὴν συνείδησιν. (2.) The thing itself is, that he had "a goodconscience;" or, as he elsewhere expresseth it, "a conscience void ofoffence toward God andman." A sense thereof gives a due confidencebothinourpersons,andinourrequestsuntoothersfortheirprayersforus. So speaks thepsalmist, "If I regard iniquity inmyheart," (which isinconsistentwithagoodconscience,)"Godwillnothearme,"Ps.66:18.Andontheotherhand,"Ifourheartcondemnusnot,"(thatis,ifwehavethis good conscience,) "then have we confidence toward God, andwhatsoeverweask,wereceiveofhim,"1John3:21,22.AndassincerityinthetestimonyofagoodconsciencegivesusconfidencebeforeGodinourownprayers,notwithstandingourmanyfailingsandinfirmities,soitisrequisiteinourrequestsfortheprayersofothers.Foritistheheightofhypocrisytodesireotherstoprayforourdeliverancefromthatwhichwewillingly indulge ourselves in, or for suchmercies aswe cannot receivewithout foregoing that which we will not forsake. This therefore theapostleheretestifiesconcerninghimself,andthatinoppositionuntoallthereproachesandfalsereportswhichtheyhadheardconcerninghim.

Θέλοντεςἐνπᾶσι.Thetestimonyofhishavingagoodconscienceconsistsin this, that he was "willing in all things to live honestly." A will,resolution,andsuitableendeavour,tolivehonestlyinallthings,isafruitand evidence of a good conscience. Being willing, denotes readiness,resolution, and endeavour; and this extends to "all things;" that is,wherein conscience is concerned, or our whole duty towards God andmen. The expression of "living honestly," as it is commonly used, dothnotreachtheemphasisoftheoriginal.Abeautyinconversation,orexacteminency therein, is intended. Καλῶς ἀναστρέφεσθαι. This was thedesignoftheapostle inall things;andoughttobesoofallministersofthe gospel, both for their own sakes, as unto what is in an especialmanner required of them, as also that theymay be examples unto thepeople.

3.Inthe19thverseheisfurtherearnestinhisrequest,withrespectuntohispresentcircumstances,andhisdesignofcominginpersonuntothem.

Somefewthingsmaybeobservedtherein;as,(1.)Hehadbeenwiththemformerly;asit isknownthathehadbeenpartlyat liberty,andpartlyinprisonsomegoodwhile,yea,forsomeyears,atJerusalem,andinotherpartsofJudea.(2.)Hedesirestoberestoreduntothem;thatis,tocomeuntothemagain,soas that theymighthave thebenefitofhisministry,andhethecomfortoftheirfaithandobedience.(3.)Heisearnestinthisdesire,andthereforethemoreurgentinrequestingtheirprayers,thathisdesiremightbeaccomplished.For,(4.)HeknewthattheLordChristdiddispensetheaffairsofhischurchmuchaccordingtotheirprayers,untohisowngloryandtheirgreatconsolation.Yet,(5.)Itisuncertainwhethereverthisdesireofhiswasaccomplishedorno;forthisepistlewaswrittenafterthecloseoftheapostolicalstoryintheBookoftheActs,andfromthenceforward we have little certainty in matters of fact. For, (6.)Accordinguntoourpresentapprehensionsofduty,wemaylawfullyhaveearnestdesiresafter,andprayforsuchthingsasshallnotcometopass.ThesecretpurposesofGodarenottheruleofourprayers.

Ver.20,21.—ὉδὲΘεὸςτῆςεἰρήνης,ὁἀναγαγὼνἐκνεκρῶντὸνποιμένατῶνπροβάτωντὸνμέγαν,ἐναἵματιδιαθήκηςαἰωνίον,τὸνΚύριονἡμῶνἸησοῦνΧριστὸν,καταρτίσαιὑμᾶςἐνπαντὶἔργῳἀγαθῷ,εἰςτὸποιῆσαιτὸθέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ, διὰ ἸησοῦΧριστοῦ·ᾧἡδόξαεἰςτοὺςαἰῶναςτῶναἰώνων.Ἀμήν.

Ver. 20, 21.—Now theGod of peace, that brought again from the deadthat great shepherd of the sheep, our Lord Jesus Christ, through thebloodoftheeverlastingcovenant,makeyouperfectineverygoodworktodohiswill,workinginyouthatwhichiswell-pleasinginhissightthroughJesusChrist,towhom[be]gloryforeverandever.Amen.

Having desired their prayers for him, he adds thereunto his prayer forthem, and therewithal gives a solemn close to the whole epistle. Agloriousprayer it is, enclosing thewholemysteryofdivine grace, in itsoriginal,andthewayofitscommunicationbyJesusChrist.Andhepraysforthefruitandbenefittobeapplieduntothemofallthathehadbeforeinstructed them in; for the substanceof thewholedoctrinalpart of theepistleisincludedinit.Andthenatureandformoftheprayeritself,withtheexpressionsusedinit,evidenceitsprocedurefromaspiritfulloffaithandlove.

Therearesomethingstobeconsideredinthisprayer,fortheexpositionofthewords:1.ThetitleassigneduntoGod,suiteduntotherequesttobemade. 2. The work ascribed unto him, suitable unto that title. 3. Thethingsprayedfor.4.Adoxology,withasolemnclosureofthewhole.

ὉΘεὸςτῆςεἰρήνης.1.ThetitleassigneduntoGod,orthenamebywhichhecallsuponhim, is, "TheGodofpeace,"So ishe frequently styledbyourapostle,andbyhimalone,Rom.15:33,16:20;Phil.4:9;1Thess.5:23.Andheusethitonlyinawayofprayer,asshuttingupalltheinstructionsgiventhechurchinaprayerforablessingfromtheGodofpeace.SoalsoishesaidtobetheGodofgrace,mercy,andconsolation;forheassumesnamesandtitlestohimselffromhisworks,whicharehisalone,aswellasfromhisessentialattributes.Andthisispropertohim.For,(1.)Allthingswerebrought intoastateofdisorder,confusion,andenmity,bysin.Nopeacewasleft inthecreation.(2.)Therewasnospringofpeaceleft,nocauseofit,butinthenatureandwillofGod;whichjustifiesthistitle.(3.)Healoneistheauthorofallpeace,andthattwoways:[1.]Hepurposed,designed,andpreparedit,intheeternalcounselsofhiswill,Eph.1:8–10.[2.]Heissointhecommunicationof it,byJesusChrist.Soallpeaceisfromhim;withhimself,inourownsouls,betweenangelsandmen,Jewsand Gentiles, all causes of enmity being taken away from the wholechurch.

And the apostle fixeth faith in prayer on this title of God, because heprays for those thingswhichproceed fromhimpeculiarlyas theGodofpeace; such are, the glorious contrivance and accomplishment of oursalvation by Jesus Christ and the blood of the covenant, with thecommunication of sanctifying grace unto the renovation of our naturesuntonewobedience,whicharethematterofthisprayer.ThesethingsarefromGodasheistheGodofpeace,whoistheonlyauthorofit,andbythem gives peace untomen. But hemight have also herein an especialrespectuntothepresentstateoftheHebrews.Foritisevidentthattheyhad been tossed, perplexed, anddisquieted,with various doctrines andpleas about the law; and the observation of its institutions.Wherefore,havingperformedhispartandduty, in the communicationof the truthuntothem,fortheinformationoftheirjudgments,henow,inthecloseofthewhole, applies himself by prayer to theGod of peace, that he,who

aloneistheauthorofit,whocreatesitwherehepleaseth,would,throughhisinstruction,giverestandpeaceuntotheirmind.For,—

Obs. I.When wemake application unto God for any especial grace ormercy, it isourdutytodirectandfixourfaithonsuchnames,titles,orproperties of God, as whereunto that grace doth peculiarly relate, andfromwhenceitdothimmediatelyproceed.TothispurposeprecedentsaremultipliedintheScripture.And,—

Obs.II.IfthisbethetitleofGod,ifthisbehisglory,thatheis"theGodofpeace," how excellent and glorious is that peace from whence he is sodenominated!whichisprincipallythepeacewhichwehavewithhimselfbyJesusChrist.

Obs. III. Because every thing that is evil unto mankind, in them all,amongst themselves, with reference unto things temporal and eternal,proceedingasitdothfromouroriginallossofpeacewithGodbysin,andthe enmity which ensued thereon; peace, on the other side, iscomprehensive of all that is good, of all sorts, here and hereafter; andGodbeingstyled"theGodofpeace,"declareshimtobetheonlyfountainandcauseofallthatisgooduntousineverykind.

2.ThesecondthinginthewordsistheworkthatisascribeduntoGod,astheGodofpeace.Andthis is, that"hebroughtagainfromthedeadourLordJesusChrist,thatgreatshepherdofthesheep,throughthebloodofthe everlasting covenant." Wherein we must consider, (1.) The personwhoistheobjectofthiswork;whoisdescribed,[1.]Byhisrelationuntous,"OurLordJesusChrist;"[2.]Byhisoffice,"Thatgreatshepherdofthesheep."(2.)Theworkitselftowardshim,"Hebroughthimagainfromthedead."(3.)Thewaywherebythisworkwaswrought;itwas"throughthebloodoftheeverlastingcovenant."

ΤὸνΚύριονἡμῶν ἸησοῦνΧριστόν. (1.) The personwho is the object ofthiswork,is"JesusChrist,ourLord."Thisishewhomtheapostle,afterhislongdispute,reducethallunto,bothastheobjectofthewholeworkofGod'sgrace,asinthisplace;andtheonlymeansofthecommunicationofituntous,asinthecloseoftheprayer.And,—

[1.]He expressethhimbyhis name, significant of his grace and office;andbyhisrelationuntous,heis"ourLord."Anditwastowardshim,asthe anointed Saviour and our Lord, that the work mentioned wasaccomplished.For,—

Obs. IV.All theworkofGod towardsJesusChrist respectedhimas thehead of the church, as our Lord and Saviour; and thence we have aninterestinallthegraceofit.

Τὸνποιμένατῶνπροβάτωντὸνμέγαν.[2.]Again,heisdescribedbyhisoffice,—under which consideration he was the object of the workmentioned,—"that great shepherd of the sheep." As such God broughthimagainfromthedead.Theexpressionintheoriginalisemphatical,bya reduplicationof thearticle, τὸνποιμένα, τὸνμέγαν,whichwe cannotwellexpress.Anditisasserted,1st.ThatChristisashepherd;thatis,theonlyshepherd.2dly.Thatheisthegreatshepherd.3dly.Thatheisnotsotoall,buttheshepherdofthesheep.

1st.Hedothnotsayheisthegreatshepherd,but"thatgreatshepherd;"namely,hethatwaspromisedofold,theobjectofthefaithandhopeofthechurchfromthebeginning,—hewhowaslookedfor,prayedfor,whowasnowcome,andhadsavedhisflock.

Τὸνμέγαν.2dly.He issaidtobe"great"onmanyaccounts:(1st.)He isgreat inhisperson, above all angels andmen, being the eternal SonofGod;(2dly.)Greatinpower,topreserveandsavehisflock;(3dly.)Greatin his undertaking, and the effectual accomplishment of it in thedischarge of his office; (4thly.)Great in his glory and exaltation, abovethewholecreation.Heiseverywayincomparablygreatandglorious.SeeourdiscourseoftheGloryofChrist,inhisPerson,Office,andGrace.And,—

Obs.V.Thesafety,security,andconsolationofthechurch,muchdependonthisgreatnessoftheirshepherd.

Τὸνποιμένα.3dly.Heisthe"shepherdofthesheep."Theyarehisown.He was promised, and prophesied of, of old under the name of ashepherd, Isa. 40:11; Ezek. 34:23, 37:24. And that which is signified

herebyiscomprehensiveofthewholeofficeofChrist,asking,priest,andprophetof thechurch.Forasashepherdhedothfeed, that is, ruleandinstructit;andbeingthatshepherdwhowastolaydownhislifeforthesheep, John 10:11, it hath respect unto his priestly office also, and theatonement he made for his church by his blood. All the elect arecommitted unto him of God, as sheep to a shepherd, to be redeemed,preserved,saved,byvirtueofhisoffice.ThisrelationbetweenChristandthechurchisfrequentlymentionedintheScripture,withthesecurityandconsolationwhichdependthereon.Thatwhichweareheretaughtis,thathediedinthedischargeofhisoffice,asthe"greatshepherdofthesheep;"whichexpressethboththeexcellencyofhisloveandthecertaintyofthesalvationoftheelect.For,—

Τῶν προβάτων. He is not said to be a shepherd in general, but the"shepherdofthesheep."Hedidnotlaydownhislife,asashepherd,forthewholeherdofmankind,butforthatflockoftheelectwhichwasgivenandcommittedtohimbytheFather,ashedeclares,John10:11,14–16.

Obs. VI. On this relation of Christ unto the church doth it live and ispreservedintheworld.—Inparticular,thislittleflockofsheepcouldnotbemaintainedinthemidstofsomanywolvesandotherbeastsofpreyasthisworldisfilledwithal,wereitnotbythepowerandcareofthisgreatshepherd.

Ὁ ἀναγαγὼν ἐκ νεκρῶν. (2.) The work of God toward him is, that he"broughthimagainfromthedead."TheGodofpeaceishewhobroughthimagain fromthedead.Hereinconsistedhisgreatacting towards thechurch,asheistheGodofpeace;andhereinhelaidthefoundationofthecommunicationofgraceandpeaceuntous.

God, even the Father, is frequently said to raise Christ from the dead,because of his sovereign authority in the disposal of thewholework ofredemption,whichiseverywhereascribeduntohim.AndChristissaidtoraisehimself,ortotakehis lifeagainwhenhewasdead,becauseoftheimmediate efficiency of his divine person therein, John 10:18. ButsomewhatmoreisintendedthanthatmereactofdivinepowerwherebythehumannatureofChristwasquickenedbyare-unionof itsessentialparts,soulandbody.Andthewordhereused ispeculiar,notsignifying

an act of raising, but of reducingor recovery out of a certain state andcondition;that is, thestateof thedead.Christ,asthegreatshepherdofthesheep,wasbroughtintothestateofdeathbythesentenceofthelaw;andwas thence led, recoveredandrestored,by theGodofpeace.Notarealefficiencyofpower,butamoralactofauthority,isintended.Thelawbeing fulfilledandanswered, thesheepbeingredeemedby thedeathoftheshepherd,theGodofpeace,toevidencethatpeacewasnowperfectlymade,byanactofsovereignauthoritybringshimagainintothestateoflife, inacompletedeliverancefromthechargeofthelaw.SeePs.16:10,11.

Ἐναἵματιδιαθήκηςαἰωνίου.(3.)Henceheissaidtodothis"throughtheblood of the everlasting covenant." "In the blood," ἐν for διά, which isfrequent.Andwemust see, [1.]What "covenant" this is; [2.]Whatwas"thebloodof this covenant;" [3.]How"through it" theLordChristwasbroughtagainfromthedead.

[1.]This covenantmaybe theeternal covenantbetween theFatherandthe Son about the redemption of the church, by his undertaking on itsbehalf.Thenaturehereofhathbeen fullydeclared inourExercitations.But this covenant needed no confirmation or ratification by blood, asconsistingonlyintheeternalcounselsofFatherandSon.Whereforeitisthecovenantofgrace,whichisatranscriptandeffectofthatcovenantofredemption, which is intended. Hereof we have treated at large in ourexpositionofthe8thand9thchapters.Andthisiscalled"everlasting,"asin opposition unto the covenant made at Sinai, which, as the apostleproves,wasbutforatime,andaccordinglywaxedold,andwasremoved;so because the effects of it are not temporary benefits, but everlastingmercies,—graceandglory.

[2.]ThebloodofthiscovenantisthebloodofChristhimself,socalledinanswertothebloodofthebeasts,whichwasofferedandsprinkledintheconfirmationoftheoldcovenant;whenceitisbyMosescalled"thebloodof the covenant," Exod. 24:8; Heb. 9:20. See that place, and theexposition.Anditiscalledthebloodofthecovenant,because,asitwasasacrificetoGod,itconfirmedthecovenant;andasitwastobesprinkled,itprocuredandcommunicatedall thegraceandmercyof thecovenant,untothemwhoaretakenintothebondofit.

[3.]Buttheprincipalinquiryis,howGodissaidtobringChristfromthedead"throughthebloodofthecovenant,"thesheddingwhereofwasthemeansandthewayofhisentranceuntodeath.NowthemindoftheHolyGhosthereinwillappearintheensuingconsiderations.

1st.BythebloodofChrist,asitwasthebloodofthecovenant,thewholewillofGod,asuntowhatheintendedinalltheinstitutionsandsacrificesofthelaw,wasaccomplishedandfulfilled.Seechap.10:5–9.Andherebyanendwasputuntotheoldcovenant,withallitsservicesandpromises.

2dly.Herebywasatonementmade for sin, thechurchwassanctifiedordedicated to God, the law was fulfilled, the threatenings of deathexecuted,eternalredemptionobtained,thepromisesofthenewcovenantconfirmed,andbyoneofferingtheywhoweresanctifiedareperfectedforever.

3dly.Hereonnotonlywaywasmadeforthedispensationofgrace,butallgrace,mercy,peace,andglory,werepurchasedforthechurch,andinthepurposeofGodwerenecessarilytoensue.Nowtheheadandwell-springof the whole dispensation of grace, lies in the bringing of Christ againfrom the dead. That is the beginning of all grace to the church; thegreatestandfirstinstanceofit,andthecauseofallthatdothensue.Thewhole dispensation of grace, I say, began in, and depends on, theresurrectionofChristfromthedead;whichcouldnothavebeen,hadnotthethingsbeforementionedbeeneffectedandaccomplishedbythebloodof thecovenant.Without themhemusthavecontinued inthestateandunder the power of death. Had not the will of God been satisfied,atonementmadeforsin,thechurchsanctified,thelawaccomplished,andthethreateningssatisfied,Christcouldnothavebeenbroughtagainfromthedead.Itwasthereforeherebythathewasso,inthatwaywasmadeforituntothegloryofGod.ThedeathofChrist, ifhehadnotrisen,wouldnot have completed our redemption, we should have been "yet in oursins;"forevidencewouldhavebeengiventhatatonementwasnotmade.ThebareresurrectionofChrist,orthebringinghimfromthedead,wouldnothavesavedus; forsoanyothermanmayberaisedby thepowerofGod.ButthebringingagainofChristfromthedead,"throughthebloodoftheeverlastingcovenant,"isthatwhichgivesassuranceofthecomplete

redemptionandsalvationofthechurch.Manyexpositorshavefilledthisplacewithconjectures tonopurpose,noneof themsomuchas lookingtowards themindof theHolyGhost in thewords.Thatwhichwe learnfromthemis,—

Obs.VII.ThatthebringingbackofourLordJesusChrist,astheshepherdof the sheep, from the state of the dead, through the blood of thecovenant, is the great pledge and assurance of peace with God, or theeffecting of that peace which the God of peace had designed for thechurch.

Obs.VIII.ThereductionofChristfromthedead,bytheGodofpeace,isthe spring and foundation of all dispensations and communications ofgrace to the church, or all the effects of the atonement and purchasemadebyhisblood.—Forhewassobroughtagain,astheshepherdofthesheep, unto the exercise of his entire office towards the church. Forhereon followed his exaltation, and the glorious exercise of his kinglypowerinitsbehalf,withallthebenefitswhichensuethereon,Acts5:30,31, Rom. 14:9, Phil. 2:8–11, Rev. 1:17, 18; and the completing of hispropheticaloffice,bysendingofhisHolySpirittoabidealwayswiththechurch,foritsinstruction,Acts2:33;andthedischargeofwhatremainsof his priestly office, in his intercession, Heb. 7:25, 26, and hisministering in the sanctuary, to make the services of the churchacceptableuntoGod,Heb.8:2;Rev.8:3,4.Thesearethespringsoftheadministrationofallmercyandgraceuntothechurch,andtheyallfollowonhisreductionfromthedeadastheshepherdofthesheep,throughthebloodofthecovenant.

Obs. IX. All legal sacrifices issued in blood and death; there was norecoveryofanyofthemfromthatstate.—Therewasnosolemnpledgeoftheir success. But their weakness was supplied by their frequentrepetition.

Obs.X.Thereis,then,ablessedfoundationlaidofthecommunicationofgraceandmercytothechurch,untotheeternalgloryofGod.

Ver.21.—Theotherversecontainsthethingswhichtheapostle,withallthis solemnity, prayeth for on the behalf of theHebrews. And they are

two:1.That"Godwouldperfectthemineverygoodworktodohiswill."2.That"hewouldworkinthemthatwhichiswell-pleasing inhissight,throughJesusChrist."

Inthiswholeprayerwehavethemethodofthedispensationofgracelaidbeforeus.For,(1.)TheoriginalofitisinGodhimself,asheis"theGodofpeace;"thatis,asintheeternalcounselofhiswillhehaddesignedgraceandpeacetopoorsinners,suitablyuntohisowngoodness,wisdom,andgrace.(2.)Thepreparationofit, inawaysuitableuntotheexaltationofthe glory of God, and the original means of its communication, is themediationofChristinhisdeathandresurrection.(3.)Thenatureofit,asunto one principal part, or our sanctification, is expressed under thesetwoheadsinthisverse.

Again, it is evident that this communication of grace here prayed forconsists in a real efficiency of it in us. It is here expressed by wordsdenoting not only a certain efficacy, but a real actual efficiency. Thepretence of some, that the eventual efficacy of divine gracedepends onthefirstcontingentcomplianceofourwills,whichleavesittobenomorebut persuasion or instruction, is irreconcilable unto this prayer of theapostle. It is not a sufficient proposal of the object, and a pressing ofrationalmotivesthereon,butarealefficiencyofthethingsthemselves,bythepowerofGodthroughChrist,thattheapostlepraysfor.

Καταρτίσαιὑμᾶς.1.Thefirstpartoftheprayer,thefirstthingprayedforus,is,"PerfectionineverygoodworktodothewillofGod."

"Make youperfect;" or rather, "make youmeet," fit and able. 'This is athingwhich you in yourselves are nowaymeet, fit, prepared, able for;whatevermaybesupposedtobeinyouoflight,power,liberty,yetitwillnot give you thismeetness and ability.' It is not an absolute perfectionthat is intended, nor doth theword signify any such thing; but it is tobringthefacultiesofthemindintothatorder,sotodispose,prepare,andenablethem,asthattheymayworkaccordingly.

Ἐνπαντὶἔργῳἀγαθῷ,εἰςτὸποιῆσαιτὸθέλημααὐτοῦ.Andthisistobe"ineverygoodwork;"in,for,untoeverygoodwork,ordutyofobedience.ThewholeofourobediencetowardsGod,anddutytowardsman,consists

ingoodworks,Eph.2:10.Andthereforetheendoftheassistanceprayedfor is, that theymight do thewill ofGod,which is the sole rule of ourobedience.

It is hence evident what is the grace that in these words the apostleprayeth for. In general, he designs the application of the grace of Godthrough the mediation of Christ unto our sanctification. And thisadaptingofustodothewillofGodineverygoodwork,isbythathabitualgrace which is wrought in our souls. Hereby are they prepared, fitted,enabled,untoalldutiesofobedience.Andwhereasmany,atleastoftheHebrews,mightjustlybeesteemedtohavealreadyreceivedthisgrace,intheirfirstconversionuntoGod,asallbelieversdo,thedailyincreaseofitinthem,whereofitiscapable,isthatwhichontheirbehalfheprayethfor.Forallthisstrengthening,thriving,andgrowingingrace,consistsintheincreaseofthisspiritualhabitinus.

HeletsthereforetheHebrewsknow,that inthemselvestheyareunabletoanswerthewillofGodinthedutiesofobediencerequiredofthem;andthereforepraysthattheymayhavesuppliesofsanctifyinggraceenablingthemthereunto.Andhedothitafterhehathinparticularprescribedandenjoined sundry gospel duties unto them, in this and the foregoingchapter; and itmay be with especial regard unto the casting out of allcontentious disputes about the law, with a holy acquiescency in thedoctrine of the gospel; which he therefore prays for from "the God ofpeace."

2.But there isyetmore required inusbesides thishabitualdispositionand preparation for duties of obedience, according to the will of God;namely,theactualgraciousperformanceofeverysuchduty.Forneithercanwedothisofourselves,whateverfurnitureofhabitualgracewemayhavereceived.Thisthereforehehathalsorespectunto:"Workinginyouthatwhichiswell-pleasinginhissight,throughJesusChrist."ThisisthewaywherebywemaybeenabledeffectuallytodothewillofGod.

Τὸ εὐάρεστον ἐνώπιον αὐτοῦ. Our whole duty, in all the acts of it,according tohiswill, is "thatwhich iswell-pleasinguntohim," (so is itexpressed,Rom.12:1,14:18;Eph.5:10;Phil.4:18),—thatwhichisrightinhiseyes,beforehim,withrespectuntotheprinciple,matter,forms,and

endofwhatissodone.Thiswearenotsufficientforinourselves,inanyoneinstance,act,orduty.

Ποιῶνἐνὑμῖν.ThereforeheprayeththatGodwoulddoit,workit,effectit, in them; not by moral persuasion and instruction only, but by aneffectualin-working,orworkinginthem.SeePhil.2:13.Theefficiencyofactualgraceinanduntoeveryacceptableactordutyofobedience,cannotbemoredirectlyexpressed.Thisthechurchpraysfor;thisitexpectsandreliesupon.Thosewhojudgethemselvestostandinnoneedoftheactualefficiencyofgrace inanduntoeverydutyofobedience,cannothonestlygivetheirassentandconsentuntotheprayersofthechurch.

ΔιὰἸησοῦΧριστοῦ.Hepraysthatallmaybegranteduntothem"throughJesusChrist."Thismaybereferredeithertoworkingortoacceptance.Ifitbesotothelatter,themeaningis,thatthebestofourduties,wroughtinusbythegraceofGod,arenotacceptedastheyareours,butupontheaccountofthemeritandmediationofChrist:whichismosttrue.Butitisrather to be referred unto the former; showing that there is nocommunication of grace unto us from theGod of peace, but in and byJesusChrist,andbyvirtueofhismediation;andthistheapostlepressethinapeculiarmannerupontheHebrews,whoseemnotasyettobefullyinstructedinthethingswhichbelonguntohisperson,office,andgrace.

Ὧἡδόξαεἰςτοὺςαἰώναςτῶναἰώνων.Ἀμήν.3.Thecloseof thewords,and so of the epistle, is, an ascription of glory to Christ: "Towhombegloryforeverandever.Amen."So1Tim.1:17;2Tim.4:18.Soisitjointlyto the Father and the Son, as mediator, Rev. 5:13. See Gal. 1:5. Andwherein this assignation of glory to Christ doth consist is there fullydeclared.Andwhereasitcontainsdivineadorationandworship,withtheascriptionofallgloriousdivinepropertiesuntohim,theobjectofitishisdivineperson,andthemotiveuntoitishisworkofmediation,asIhaveelsewhereatlargedeclared.Allgraceisfromhim,andthereforeallgloryistobeascribedtohim.

As this is due, so it is to be given unto him "for ever and ever." Theexpression of εἰς τοὺς αἰώνας τῶν αἰώνων, "in secula seculorum," istakenfromtheHebrew, דעו םלוע ,Ps.10:16; םלועה־דע םלועה־ןמ ,Nehem.9:5;or םלועל דעל ,Ps.148:6;—"untoeternity,""withoutintermission,""without

end."

Hereuntoisaddedthesolemnnoteofassentandattestation,frequentlyusedbothintheOldandNewTestament,asinthiscase,Rom.16:27:"Soitis,soletitbe,soitoughttobe,itistrue,itisrightandmeetthatsoitshouldbe,"—"Amen."

Thus shall thewhole dispensation of grace issue in the eternal glory ofChrist.ThistheFatherdesigned;thisistheblessednessofthechurchtogive unto him, and behold; and let every one who says not amenhereunto,beanathemaMaran-atha.

ThistheapostlehathbroughthisdiscourseuntowiththeseHebrews,thatlaying aside all disputation about the law and expectations from it, allglory, the glory of all grace and mercy, is now, and eternally, to beascribedtoJesusChristalone.Ofthenatureofthisglory,andthemannerof itsassignation tohim,seemydiscourseof theMysteryofGodliness,whereitishandledatlarge.

AnduntoHimdoththepoorunworthyauthorofthisExpositiondesire,in all humility, to ascribe and give eternal praise and glory, for all themercy,grace,guidance,andassistance,whichhehathreceivedfromHimin his labour and endeavours therein. And if any thing, word, orexpression, through weakness, ignorance and darkness, which he yetlabourethunder,havepassedfromhimthatdothnottenduntoHisglory,hedothhereutterlycondemn it.Andhehumblyprays, that if, throughHisassistance,andtheguidanceofHisHolySpiritoflightandtruth,anythinghavebeenspokenarightconcerningHim,Hisoffice,Hissacrifice,His grace, His whole mediation, any light or direction communicatedunto the understanding of themind of theHolyGhost in this gloriousscripture,HewouldmakeitusefulandacceptableuntoHischurch,hereand elsewhere. And he doth also humbly acknowledge His power,goodness, and patience, in that, beyond all his expectations, He hathcontinued his life under many weaknesses, temptations, sorrows,tribulations,tobringthisworkuntoitsend.ToHimbegloryforeverandever.Amen.

Thisisthesolemncloseoftheepistle.Whatfollowsarecertainadditional

postscripts,whichwereusualwithourapostle inhisotherepistles;andweshallbrieflygiveanaccountofthem.

Ver. 22.—Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, ἀνέχεσθε τοῦ λόγου τῆςπαρακλήσεως·καὶγὰρδιὰβραχέωνἐπέστειλαὑμῖν.

Ver.22.—AndIbeseechyou,brethren,sufferthewordofexhortation;forIhavewrittenaletteruntoyouinfewwords.

The apostle knew that many of the Hebrews were not without greatprejudicesinthecausewhereinhehadbeendealingwiththem;asalso,thathehadbeennecessitated tomakeuseof some severe admonitionsandreprehensions.Havingthereforefinishedhisdiscourse,headdsthisword,both inhisown justificationasuntowhathehadwritten,and tocaution them that they lost not the benefit of it through negligence orprejudice.Andhegivesthiscautionwithgreatwisdomandtenderness,—

Ἀδελφοί.1.Inhiskindcompellationbythenameof"brethren,"denoting,(1.)Hisnearrelationuntothem,innatureandgrace;(2.)Hisloveuntothem;(3.)Hiscommoninterestwiththeminthecauseinhand:allsuitedto give an access unto his present exhortation. See chap. 3:1, with theexposition.

Τοῦ λόγουτῆςπαρακλήσεως.2. Incallinghisdiscourse,or thesubject-matter of his epistle, τὸν λόγον τῆς παρακλήσεως, "a word ofexhortation,"or"ofconsolation;"foritisusedtosignifyboth,sometimesthe one, and sometimes the other, as hath been declared before byinstances.Whereforeλόγοςπαρακλήσεωςisthetruthanddoctrineofthegospel applied unto the edification of believers, whether by way ofexhortation or consolation, the one of them constantly including theother.Mostthinkthattheapostleintendspeculiarlythehortatorypartofthe epistle, in chapters 6, 10, 12, 13; for therein are contained bothprescriptions of difficult duties, and some severe admonitions, withrespectwhereuntohedesiresthattheywould"bear"or"sufferit,"asthatwhichhadsomeappearanceofbeinggrievousorburdensome.ButIseeno just reasonwhy thewholeepistlemaynotbe intended; for, (1.)Thenature of it in general is parenetical or hortatory; that is, a "word ofexhortation," as hath been often showed. (2.) The whole epistle is

intendedinthenextwords,"ForIhavewrittena letteruntoyou in fewwords."(3.)Thereisinthedoctrinalpartofitthatwhichwasashardtobeborneby theHebrewsasany thing in thosewhicharepreceptiveorhortatory.Wherefore,thewholeofitbeinga"wordofexhortation,"ora"consolatoryexhortation,"hemightuseitwithconfidence,andtheybearit with patience. And I would not exclude the notion of "consolation,"becausethatisthepropereffectofthedoctrineofthegospel,deliveringmenfrombondageuntotheceremoniesofthelaw;whichisthedesignoftheapostleinthiswholeepistle.SeeActs15:31.

Obs.Andwhenministerstakecarethatthewordwhichtheydeliverisaword tending unto the edification and consolation of the church, theymaywithconfidencepresstheentertainmentofitbythepeople,thoughitshouldcontainthings,byreasonoftheirweaknessorprejudices,somewaygrievousuntothem.

Ἀνέχεσθε.3.Inpersuadingthemto"bear,"or"suffer"thisword;thatis,inthefirstplace,totakeheedthatnoprejudices,noinveterateopinions,noapprehensionofseventy in itsadmonitionsandthreatenings,shouldprovoke them against it, render them impatient under it, and so causethem to lose the benefit of it.But there ismore intended, namely, thattheyshouldbearandreceiveitasawordofexhortation,soastoimproveit unto their edification. A necessary caution this is for theseHebrews,and indeed for all othersuntowhom theword ispreachedandappliedwithwisdom and faithfulness; for neither Satan nor the corruptions ofmen'sownheartswillbewantingtosuggestuntothemsuchexceptionsandprejudicesagainstitasmayrenderituseless.

Καὶγὰρδιὰβραχέωνἐπέστειλαὑμῖν.4.Headdsthereasonofhispresentcaution,"ForIhavewrittenaletteruntoyouinfewwords."Therearetwothingsinthewordswarrantinghiscaution:(1.)Thatoutofhis loveandcare towards them he had written or sent this epistle to them; on theaccount whereof they ought to bear with him and it. (2.) That he hadgiventhemnomoretroublethanwasnecessary,inthathehad"writteninafewwords."

Some inquiry ismadewhy the apostle should affirm that hewrote thisepistle"briefly,"or"infewwords,"seeingitisofaconsiderablelength,—

oneofthelongestheeverwrote.Afewwordswillsatisfythisinquiry.Forconsidering the importance of the cause wherein he was engaged; thenecessitythatwasonhimtounfoldthewholedesignandmysteryofthecovenantand institutionsof the law,with theofficeofChrist; thegreatcontests that were amongst the Hebrews about these things; and thedangeroftheireternalruin,throughamisapprehensionofthem;allthathe hath writtenmay well be esteemed but a "few words," and such aswhereofnonecouldhavebeenspared.Hehathinthismatterwrittenδιὰβραχέων, or given us a brief compendium, as thewords signify, of thedoctrineofthelawandthegospel;whichtheyoughttotakeingoodpart.

Ver. 23.—Γινώσκετε τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθʼ οὗ ἐὰντάχιονἔρχηταιὄψομαιὑμᾶς.

Ver. 23.—Know ye that [our] brother Timothy is set at liberty; withwhom,ifhecomeshortly,Iwillseeyou.

Who this Timothywas, what was his relation unto Paul, how he lovedhim,howheemployedhim,andhonouredhim,joininghimwithhimselfin the salutationprefixedunto someofhis epistles,withwhat careanddiligence he wrote unto him with reference unto his office of anevangelist, isknownoutofhiswritings.ThisTimothywashisperpetualcompanion in all his travels, labours, and sufferings, "serving him as asonservethhisfather,"unlesswhenhedesignedandsenthimuntoanyespecialworkforthechurch.AndbeingwithhiminJudea,hewaswellknownuntothemalso;aswerehisworthandusefulness.Heseemsnottohavegone toRomewithPaul,whenhewassent thitheraprisoner,butprobablyfollowedhimnotlongafter.Andthere,asitismostlikely,beingtakennoticeof,eitherasanassociateoftheapostle's,orforpreachingthegospel,hewascastintoprison.HereoftheHebrewshadheard,andwereno doubt concerned in it, and affected with it. He was at this presentdismissed out of prison; whereof the apostle gives notice unto theHebrews, as a matter wherein he knew they would rejoice. He writesthemthegoodnewsofthereleaseofTimothy.Hedothnotseemtohavebeenpresentwiththeapostleatthedespatchofthisepistle,forheknewnothismindabouthisgoing intoJudeadirectly;only,heapprehendedthat he had amind and resolution so to do. And hereon he acquaintsthemwithhisownresolutiontogivethemavisit;whichthathemightdo

he had before desired their prayers for him. However, he seems tointimatethat,ifTimothy,whosecompanyhedesiredinhistravels,couldnotcomespeedily,heknewnotwhetherhisworkwouldpermithimtodosoorno.Whatwastheeventofthisresolution,Godonlyknows.

Ver. 24.—Ἀσπάσασθε πάντας τούς ἡγουμένους ὑμῶν καὶ πάντας τοὺςἁγίους.ἈσπάζονταιὑμᾶςοἱἀπὸτῆςἸταλίας.

Ver.24.—Saluteall themthathavetheruleoveryou,andall thesaints.TheyofItalysaluteyou.

This is given in charge unto them to whom the epistle was sent andcommitted.Foralthoughitwaswrittenfortheuseofthewholechurch,yetthemessengersbywhomitwascarried,deliveredandcommittedit,accordingtotheapostle'sdirection,untosomeofthebrethren;bywhomit was to be presented and communicated unto the church. These hespeaksuntopeculiarly in thispostcript, giving them in charge to saluteboththeirrulersandalltherestofthesaints,ormembersofthechurch,inhisname.Tosaluteinthenameofanother,istorepresenthiskindnessand affection unto them. This the apostle desires, for the preservationandcontinuationofentirelovebetweenthem.

Whotheserulerswerewhomtheyareenjoinedtosalute,hathbeenfullydeclaredonverse 17;andall the restof themembersof thechurcharecalled "the saints," as is usual with our apostle. Such rulers and suchmembersdidconstituteblessedchurches.

Headds, tocomplete thisdutyofcommunion inmutualsalutation, theperformance of it by those that were with him, as well as by himself:"TheyofItalysaluteyou."Theydiditbyhim,orhedidituntothewholechurchbythem.HenceitistakenforgrantedthatPaulwasinItalyatthewritingofthisepistle.Butitisnotunquestionablyprovedbythewords.ForοἱἀπὸτῆςἸταλίαςmayaswellbe,"thosewhowerecometohimoutof Italy," as "those thatwerewithhim in Italy."But in Italy therewerethen many Christians, both of Jews and Gentiles. Some of these, nodoubt,were continuallywith the apostle; and so knowing his design ofsendingalettertotheHebrews,desiredtoberemembereduntothem;itbeingprobablethatmanyofthemweretheirowncountrymen,andwell

knownuntothem.

Ver.25.—Ἡχάριςμετὰπάντωνὑμῶν.Ἀμήν.

Ver.25.—Grace[be]withyouall.Amen.

Thiswastheconstantcloseofallhisepistles.Thishewrotewithhisownhand,andwouldhave it esteemedanassured tokenwherebyanepistlemightbeknowntobehis,2Thess.3:17,18.Hevariethsometimesinhisexpressions,but this is thesubstanceofallhis subscriptions, "Gracebewithyouall."Andby "grace"he intends thewholegood-will ofGodbyJesusChrist, andall theblessedeffectsof it, forwhose communicationuntothemhepraysherein.

Thesubscriptioninourbooksis,ΠρὸςἙβραίουςἐγράφηἀπὸτῆςἸταλίαςδιὰΤιμοθέου,—"Writtento theHebrewsfromItalybyTimothy."This ispartly uncertain, as that it was written from Italy; and partly mostcertainly untrue, as that it was sent by Timothy, as expressly contraryunto what the apostle speaks concerning him immediately before. Butthesesubscriptionshavebeensufficientlyprovedbymanytobespurious,beingtheadditionsofsomeunskilfultranscribersinafterages.

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An Exposition of the Epistle to the Hebrews, Vol. 7, by John Owen,

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