Hebrews 12 commentary

The persevering obedience of faith in Christ, was the race set before the Hebrews, wherein they must either win the crown of glory, or have everlasting misery for their portion; and it is set before us. By the sin that does so easily beset us, understand that sin to which we are most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man's darling sin, be it what it will, remains unsubdued, it will hinder him from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and faint in their minds, let them recollect that the holy Jesus suffered, to save them from eternal misery. By stedfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carnal desires. Let us then frequently consider him. What are our little trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to grow weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians should not faint under their trials. Though their enemies and persecutors may be instruments to inflict sufferings, yet they are Divine chastisements; their heavenly Father has his hand in all, and his wise end to answer by all. They must not make light of afflictions, and be without feeling under them, for they are the hand and rod of God, and are his rebukes for sin. They must not despond and sink under trials, nor fret and repine, but bear up with faith and patience. God may let others alone in their sins, but he will correct sin in his own children. In this he acts as becomes a father. Our earthly parents sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieves nor afflicts his children. It is always for our profit. Our whole life here is a state of childhood, and imperfect as to spiritual things; therefore we must submit to the discipline of such a state. When we come to a perfect state, we shall be fully reconciled to all God's chastisement of us now. God's correction is not condemnation; the chastening may be borne with patience, and greatly promote holiness. Let us then learn to consider the afflictions brought on us by the malice of men, as corrections sent by our wise and gracious Father, for our spiritual good.

A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but against this he must strive, that he may better run his spiritual race and course. Faith and patience enable believers to follow peace and holiness, as a man follows his calling constantly, diligently, and with pleasure. Peace with men, of all sects and parties, will be favourable to our pursuit of holiness. But peace and holiness go together; there can be not right peace without holiness. Where persons fail of having the true grace of God, corruption will prevail and break forth; beware lest any unmortified lust in the heart, which seems to be dead, should spring up, to trouble and disturb the whole body. Falling away from Christ is the fruit of preferring the delights of the flesh, to the blessing of God, and the heavenly inheritance, as Esau did. But sinners will not always have such mean thoughts of the Divine blessing and inheritance as they now have. It agrees with the profane man's disposition, to desire the blessing, yet to despise the means whereby the blessing is to be gained. But God will neither sever the means from the blessing, nor join the blessing with the satisfying of man's lusts. God's mercy and blessing were never sought carefully and not obtained.

Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak frame. Under the gospel all may come with boldness to God's presence. But the most holy must despair, if judged by the holy law given from Sinai, without a Saviour. The gospel church is called Mount Zion; there believers have clearer views of heaven, and more heavenly tempers of soul. All the children of God are heirs, and every one has the privileges of the first-born. Let a soul be supposed to join that glorious assembly and church above, that is yet unacquainted with God, still carnally-minded, loving this present world and state of things, looking back to it with a lingering eye, full of pride and guile, filled with lusts; such a soul would seem to have mistaken its way, place, state, and company. It would be uneasy to itself and all about it. Christ is the Mediator of this new covenant, between God and man, to bring them together in this covenant; to keep them together; to plead with God for us, and to plead with us for God; and at length to bring God and his people together in heaven. This covenant is made firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood of Christ speaks in behalf of sinners; it pleads not for vengeance, but for mercy. See then that you refuse not his gracious call and offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly fear. Only the grace of God enables us to worship God aright. God is the same just and righteous God under the gospel as under the law. The inheritance of believers is secured to them; and all things pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.

1. Wherefore, seeing we also, etc. This conclusion is, as it were, an epilogue to the former chapter, by which he shows the end for which he gave a catalogue of the saints who excelled in faith under the Law, even that every one should be prepared to imitate them; and he calls a large multitude metaphorically a cloud, for he sets what is dense in opposition to what is thinly scattered. A cloud for a large multitude is a classical metaphor, and not scriptural. A cloud of footmen, and a cloud of birds, are used by Homer; and a cloud of footmen and horsemen, by Livy. — Ed. Had they been a few in number, yet they ought to have roused us by their example; but as they were a vast throng, they ought more powerfully to stimulate us.

He says that we are so surrounded by this dense throng, that wherever we turn our eyes many examples of faith immediately meet us. The word witnesses I do not take in a general sense, as though he called them the martyrs of God, and I apply it to the case before us, as though he had said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained; for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as our guides and associates, ought to go onward to God with more alacrity.

Let us lay aside every weight, or every burden, etc. As he refers to the likeness of a race, he bids us to be lightly equipped; for nothing more prevents haste than to be encumbered with burdens. Now there are various burdens which delay and impede our spiritual course, such as the love of this present life, the pleasures of the world, the lusts of the flesh, worldly cares, riches also and honors, and other things of this kind. Whosoever, then, would run in the course prescribed by Christ, must first disentangle himself from all these impediments, for we are already of ourselves more tardy than we ought to be, so no other causes of delay should be added.

We are not however bidden to cast away riches or other blessings of this life, except so far as they retard our course for Satan by these as by toils retains and impedes us.

Now, the metaphor of a race is often to be found in Scripture; but here it means not any kind of race, but a running contest, which is wont to call forth the greatest exertions. The import of what is said then is, that we are engaged in a contest, even in a race the most celebrated, that many witnesses stand around us, that the Son of God is the umpire who invites and exhorts us to secure the prize, and that therefore it would be most disgraceful for us to grow weary or inactive in the midst of our course. And at the same time the holy men whom he mentioned, are not only witnesses, but have been associates in the same race, who have beforehand shown the way to us; and yet he preferred calling them witnesses rather than runners, in order to intimate that they are not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on to the end of the race.

And the sin which does so easily beset us, or, stand around us, etc. This is the heaviest burden that impedes us. And he says that we are entangled, in order that we may know, that no one is fit to run except he has stripped off all toils and snares. He speaks not of outward, or, as they say, of actual sin, but of the very fountain, even concupiscence or lust, which so possesses every part of us, that we feel that we are on every side held by its snares. See Appendix P 2.

Let us run with patience, etc. By this word patience, we are ever reminded of what the Apostle meant to be mainly regarded in faith, even that we are in spirit to seek the kingdom of God, which is invisible to the flesh, and exceeds all that our minds can comprehend; for they who are occupied in meditating on this kingdom can easily disregard all earthly things. He thus could not more effectually withdraw the Jews from their ceremonies, than by calling their attention to the real exercises of faith, by which they might learn that Christ’s kingdom is spiritual, and far superior to the elements of the world.

2. Who for the joy that was set before him, etc. Though the expression in Latin is somewhat ambiguous, yet according to the words in Greek the Apostle’s meaning is quite clear; for he intimates, that though it was free to Christ to exempt himself from all trouble and to lead a happy life, abounding in all good things, he yet underwent a death that was bitter, and in every way ignominious. For the expression, for joy, is the same as, instead of joy; and joy includes every kind of enjoyment. And he says, set before him, because the power of availing himself of this joy was possessed by Christ, had it so pleased him. At the same time if any one thinks that the preposition ἀντὶ denotes the final cause, I do not much object; then the meaning would be, that Christ refused not the death of the cross, because he saw its blessed issue. I still prefer the former exposition. See Appendix Q 2.

But he commends to us the patience of Christ on two accounts, because he endured a most bitter death, and because he despised shame. He then mentions the glorious end of his death, that the faithful might know that all the evils which they may endure will end in their salvation and glory, provided they follow Christ. So also says James, “Ye have heard of the patience of Job, and ye know the end.” (James 5:11.) Then the Apostle means that the end of our sufferings will be the same with those of Christ, according to what is said by Paul, “If we suffer with him, we shall also reign together.” (Romans 8:17.)

3. For consider him, etc. He enforces his exhortation by comparing Christ with us; for if the Son of God, whom it behaves all to adore, willingly underwent such severe conflicts, who of us should dare to refuse to submit with him to the same? For this one thought alone ought to be sufficient to conquer all temptations, that is, when we know that we are companions or associates of the Son of God, and that he, who was so far above us, willingly came down to our condition, in order that he might animate us by his own example; yea, it is thus that we gather courage, which would otherwise melt away, and turn as it were into despair.

Hebrews Chapter 12:4-8

4. Ye have not yet resisted unto blood, striving against sin.

4. Nondum ad sanguinem restitistis adversus peccatum certando.

5. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:

5. Et obliti estic exhortationis quae vobis tanquam filiis loquitur, Fili mi, ne disciplinam Domini negligas, et ne deficias dum ab eo argueris:

6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

6. Quem enim diligit Dominus castigat, flegallat omnem filium quem suscipit.

7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

7. Si disciplinam sustinetis, Deus tanquam filiis offeertur: quis enim est filius quem pater non castiget?

8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

8. Quod si disciplinae expertes estis, cujus participes sunt omnes, spurii igitur estis, non filii.

4. Ye have not yet, resisted unto blood, etc. He proceeds farther, for he reminds us, that even when the ungodly persecute us for Christ’s sake, we are then contending against sin. Into this contest Christ could not enter, for he was pure and free from all sin; in this respect, however, we are unlike him, for sin always dwells in us, and afflictions serve to subdue and put it to flight.

In the first place we know that all the evils which are in the world, and especially death, proceed from sin; but this is not what the Apostle treats of; he only teaches us, that the persecutions which we endure for the Gospel’s sake, are on another account useful to us, even because they are remedies to destroy sin; for in this way God keeps us under the yoke of his discipline, lest our flesh should become wanton; he sometimes also thus checks the impetuous, and sometimes punishes our sins, that we may in future be more cautious. Whether then he applies remedies to our sins, or anticipates us before we sin, he thus exercises us in the conflict with sin, referred to by the Apostle. With this honor indeed the Son of God favors us, that he by no means regards what we suffer for his Gospel as a punishment for sin. It behooves us still to acknowledge what we hear from the Apostle in this place, that we so plead and defend the cause of Christ against the ungodly, that at the same time we are carrying on war with sin, our intestine enemy. Thus God’s grace towards us is twofold — the remedies he applies to heal our vices, he employs for the purpose of defending his gospel. “Striving against sin,” or contending or fighting against sin, — the sin of apostasy, says Grotius, — the sin of their persecutors, say Macknight and Stuart, sin being considered here as standing for sinners, the abstract for the concrete. The Apostle says, that they had not yet resisted — resisted what? This he seems to explain by saying, “contending against sin.” It was then, the assault of sin that they had not yet resisted unto blood; and that sin was evidently apostasy, the sin plausibly presented to them, or ready to encompass and entangle them, mentioned in the first verse.

The phraseology here is similar to what is in the preceding verse; a participle ends the sentence, and that qualifies the foregoing verb — “that ye may not become wearied, being faint in your souls.” Faintness or despondency in mind would inevitably be accompanied with weariness. Faith or strength of mind is necessary to prevent fatigue or weariness while engaged in contests and great trials; and as a preventive of despondency, we are directed attentively to consider how our savior bore the extreme trials which he had to endure. — Ed.

But let us bear in mind whom he is here addressing, even those who had joyfully suffered the loss of their goods and had endured many reproaches; and yet he charges them with sloth, because they were fainting half way in the contest, and were not going on strenuously to the end. There is therefore no reason for us to ask a discharge from the Lord, whatever service we may have performed; for Christ will have no discharged soldiers, but those who have conquered death itself.

5. And ye have forgotten, etc. I read the words as a question; for he asks, whether they had forgotten, intimating that it was not yet time to forget. But he enters here on the doctrine, that it is useful and needful for us to be disciplined by the cross; and he refers to the testimony of Solomon, which includes two parts; the first is, that we are not to reject the Lord’s correction; and in the second the reason is given, because the Lord loves those whom he chastises. “Correction” is the best word for παιδεία, as it stands for מוסר and not “chastening” or chastisement. “Despise” in Hebrew is to regard a thing as trifling or with contempt, and so in Greek it means to regard a thing as little; the meaning is, not stoical; and then the meaning of the next clause is, be not depending. “Fret not,” or “be not faint” or despairing, “when reproved” or “chastised.” — Ed But as Solomon thus begins, my “Son”, the Apostle reminds us that we ought to be allured by so sweet and kind a word, as that this exhortation should wholly penetrate into our hearts. Beza, Grotius, Macknight and Stuart, agree with Calvin in reading the first words interrogatively — “And have ye forgotten?” etc.

Ribera, the Jesuit, in his comment on this verse said, “The Apostle indirectly (tacite) reproves them, because they had no recourse to Scripture in their afflictions; compare Romans 15:4.” Capellus, referring to this passage, observed, “I wish the Jesuits were always to speak in this manner, but Ribera ought to have remembered that Paul was addressing the flock rather than the pastors, and that therefore, the Scriptures ought to be read by laymen.”

The clear intimation of the passage no doubt is, that the Hebrews ought to have attended to the truths contained in Scripture. — Ed.

Now Solomon’s argument is this: — If the scourges of God testify his love towards us, it is a shame that they should be regarded with dislike or hatred. For they who bear not to be chastised by God for their own salvation, yea, who reject a proof of his paternal kindness, must be extremely ungrateful.

6. For whom the Lord loveth, etc. This seems not to be a well­founded reason; for God visits the elect as well as the reprobate indiscriminately, and his scourges manifest his wrath oftener than his love; and so the Scripture speaks, and experience confirms. But yet it is no wonder that when the godly are addressed, the effect of chastisements which they feel, is alone referred to. For however severe and angry a judge God may show himself towards the reprobate, whenever he punishes them; yet he has no other end in view as to the elect, but to promote their salvation; it is a demonstration of his paternal love. Besides, the reprobate, as they know not that they are governed by God’s hand, for the most part think that afflictions come by chance. As when a perverse youth, leaving his father’s house, wanders far away and becomes exhausted with hunger, cold, and other evils, he indeed suffers a just punishment for his folly, and learns by his sufferings the benefit of being obedient and submissive to his father, but yet he does not acknowledge this as a paternal chastisement; so is the case with the ungodly, who having in a manner removed themselves from God and his family, do not understand that God’s hand reaches to them.

Let us then remember that the taste of God’s love towards us cannot be had by us under chastisements, except we be fully persuaded that they are fatherly scourges by which he chastises us for our sins. No such thing can occur to the minds of the reprobate, for they are like fugitives. It may also be added, that judgment must begin at God’s house; though, then, he may strike aliens and domestics alike, he yet so puts forth his hand as to the latter as to show that they are the objects of his peculiar care. But the previous one is the true solution, even that every one who knows and is persuaded that he is chastised by God, must immediately be led to this thought, that he is chastised because he is loved by God. For when the faithful see that God interposes in their punishment, they perceive a sure pledge of his love, for unless he loved them he would not be solicitous about their salvation. Hence the Apostle concludes that God is offered as a Father to all who endure correction. For they who kick like restive horses, or obstinately resist, do not belong to this class of men. In a word, then, he teaches us that God’s corrections are then only paternal, when we obediently submit to him. See Appendix R 2.

7. For what son is he, etc. He reasons from the common practice of men, that it is by no means right or meet that God’s children should be exempt from the discipline of the cross; for if no one is to be found among us, at least no prudent man and of a sound judgment, who does not correct his children — for without discipline they cannot be led to a right conduct — how much less will God neglect so necessary a remedy, who is the best and the wisest Father?

If any one raises an objection, and says that corrections of this kind cease among men as soon as children arrive at manhood: to this I answer, that as long as we live we are with regard to God no more than children, and that this is the reason why the rod should ever be applied to our backs. Hence the Apostle justly infers, that all who seek exemption from the cross do as it were withdraw themselves from the number of his children.

It hence follows that the benefit of adoption is not valued by us as it ought to be, and that the grace of God is wholly rejected when we seek to withdraw ourselves from his scourges; and this is what all they do who bear not their afflictions with patience. But why does he call those who refuse correction bastards rather than aliens? Even because he was addressing those who were members of the Church, and were on this account the children of God. He therefore intimates that the profession of Christ would be false and deceitful if they withdrew themselves from the discipline of the Father, and that they would thus become bastards, and be no more children. There is in this verse the word “sons,” to be understood after “all;” that is, “all the sons are partakers:” so Macknight and Stuart. As “sons” conclude the verse, the word is omitted here. Those who have only the name of Christians are called “bastards,” or spurious or illegitimate children, because they are not born of God, being only the children of the flesh. They are not Isaac’s but Ishmael, whatever their professions may be, and though baptized and partakers of all the outward privileges of the gospel. — Ed.

Hebrews Chapter 12:9-11

9. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

9. Quum carnis nostrae patres habueerimus castigatores et reveriti simus illos, annon multo magic sujjiciemur patri spirituum et vivemus?

10. For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

10. Et illi quidem ad paucos dies pro suo arbitratu nos castigarunt; hic vero ad utilitatem, ut nobis impertiat sanctimoniam suam.

11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

11. Porro omnis castigation in praesens non videtur gaudii esse sed tristitiae; in posterum tamen fructum pacatum justitiae affert exercitatis.

9. Furthermore, we have had fathers of our flesh, etc. This comparison has several parts: the first is, that if we showed so much reverence to the fathers from whom we have descended according to the flesh, as to submit to their discipline, much more honor is due to God who is our spiritual Father; another is, that the discipline which fathers use as to their children is only useful for the present life, but that God looks farther, having in view to prepare us for an eternal life; and the third is, that men chastise their children as it seems good to them, but that God regulates his discipline in the best manner, and with perfect wisdom, so that there is nothing in it but what is duly ordered. He then, in the first place, makes this difference between God and men, that they are the fathers of the flesh, but he of the spirit; and on this difference he enlarges by comparing the flesh with the spirit.

But it may be asked, Is not God the Father also of our flesh? For it is not without reason that Job mentions the creation of men as one of the chief miracles of God: hence on this account also he is justly entitled to the name of Father. Were we to say that he is called the Father of spirits, because he alone creates and regenerates our souls without the aid of man, it might be said again that Paul glories in being the spiritual father of those whom he had begotten in Christ by the Gospel. To these things I reply, that God is the Father of the body as well as of the soul, and, properly speaking, he is indeed the only true Father; and that this name is only as it were by way of concession applied to men, both in regard of the body and of the soul. As, however, in creating souls, he does use the instrumentality of men, and as he renews them in a wonderful manner by the power of the Spirit, he is peculiarly called, by way of eminence, the Father of spirits. Here is an instance, among many others, in which men’s ingenuity is allowed unnecessarily to involve things in difficulties. The comparison here is founded on two palpable facts: there are fathers of our flesh, i.e., the body, and they have for a short time a duty to perform as such; but God, being the Father of our Spirits, which are to continue forever, deals with us in a way corresponding to our destiny. The question of instrumentality has nothing to do with the subject. Nor can anything be fairly drawn from this passage as to the useless question of the non-traduction of souls, as some have thought; and it may be justly be called useless, as it is a question beyond the range of human inquiry. — Ed.

When he says, and we gave them reverence, he refers to a feeling implanted in us by nature, so that we honor parents even when they treat us harshly. By saying, in subjection to the Father of spirits, he intimates that it is but just to concede to God the authority he has over us by the right of a Father. By saying, and live, he points out the cause or the end, for the conjunction “and” is to be rendered that, — “that we may live.” Now we are reminded by this word live, that there is nothing more ruinous to us than to refuse to surrender ourselves in obedience to God.

10. For they verily for a few days, etc. The second amplification of the subject, as I have said, is that God’s chastisements are appointed to subdue and mortify our flesh, so that we may be renewed for a celestial life. It hence appears that the fruit or benefit is to be perpetual; but such a benefit cannot be expected from men, since their discipline refers to civil life, and therefore properly belongs to the present world. It hence follows that these chastisements bring far greater benefit, as the spiritual holiness conferred by God far exceeds the advantages which belong to the body.

Were any one to object and say, that it is the duty of parents to instruct their children in the fear and worship of God, and that therefore their discipline seems not to be confined to so short a time; to this the answer is, that this is indeed true, but the Apostle speaks here of domestic life, as we are wont commonly to speak of civil government; for though it belongs to magistrates to defend religion, yet we say that their office is confined to the limits of this life, for otherwise the civil and earthly government cannot be distinguished from the spiritual kingdom of Christ.

Moreover when God’s chastisements are said to be profitable to make men partners of his holiness, this is not to be so taken as though they made us really holy, but that they are helps to sanctify us, for by them the Lord exercises us in the work of mortifying the flesh.

11. Now no chastening, etc. This he adds, lest we should measure God’s chastisements by our present feelings; for he shows that we are like children who dread the rod and shun it as much as they can, for owing to their age they cannot yet judge how useful it may be to them. The object, then, of this admonition is, that chastisements cannot be estimated aright if judged according to what the flesh feels under them, and that therefore we must fix our eyes on the end: we shall thus receive the peaceable fruit of righteousness. And by the fruit of righteousness he means the fear of the Lord and a godly and holy life, of which the cross is the teacher. He calls it peaceable, because in adversities we are alarmed and disquieted, being tempted by impatience, which is always noisy and restless; but being chastened, we acknowledge with a resigned mind how profitable did that become to us which before seemed bitter and grievous. See Appendix S 2.

Hebrews Chapter 12:12-17

12. Wherefore lift up the hands which hang down, and the feeble knees;

12. Quare manus remissas et genua soluta surrigite;

13. And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

13. Et rectasfacite vias pedibus vestris, ne claudicatio aberret, sed magis sanetur.

14. Follow peace with all men, and holiness, without which no man shall see the Lord:

14. Pacem sectamini cum omnibus et sanctimonium, sine qua nemo videbit Dominum:

15. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

15. Curam agentes ne quis deficiat a grtia Dei, no quae radix amaritudinis sursum pullulans obturbet et per eam inquinentur multi;

16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

16. Ne quis scortator vel profanus, ut Esau, quo pro uno edulio vendidit primogenituram suam.

17. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

17. Nostis enim quod quum postea vellet haeriditariam obtinere benedictionem, reprobatus sit, poenitentae enim locum non invenit, etiamsi cum lachrymis quaesiisset eam.

12. Wherefore, lift up, etc. After having taught us that God regards our salvation when he chastises us, he then exhorts us to exert ourselves vigorously; for nothing will more weaken us and more fully discourage us than through the influence of a false notion to have no taste of God’s grace in adversities. There is, therefore, nothing more efficacious to raise us up than the intimation that God is present with us, even when he afflicts us, and is solicitous about our welfare. But in these words he not only exhorts us to bear afflictions with courage, but also reminds us that there is no reason for us to be supine and slothful in performing our duties; for we find more than we ought by experience how much the fear of the cross prevents us to serve God as it behooves us. Many would be willing to profess their faith, but as they fear persecution, hands and feet are wanting to that pious feeling of the mind. Many would be ready to contend for God’s glory, to defend what is good and just in private and in public, and to do their duties to God and their brethren; but as danger arises from the hatred of the wicked, as they see that troubles, and those many, are prepared for them, they rest idly with their hands as it were folded.

Were then this extreme fear of the cross removed, and were we prepared for endurance, there would be nothing in us not fitted and adapted for the work of doing God’s will. This, then, is what the Apostle means here, “You have your hands,” he says, “hanging down and your knees feeble, because ye know not what real consolation there is in adversity; hence ye are slow to do your duty: but now as I have shown how useful to you is the discipline of the cross, this doctrine ought to put new vigor in all your members, so that you may be ready and prompt, both with your hands and feet, to follow the call of God.” Moreover, he seems to allude to a passage in Isaiah, (Isaiah 35:3;) and there the Prophet commands godly teachers to strengthen trembling knees and weak hands by giving them the hope of favor; but the Apostle bids all the faithful to do this; for since this is the benefit of the consolation which God offers to us, then as it is the office of a teacher to strengthen the whole Church, so every one ought, by applying especially the doctrine to his own case, to strengthen and animate himself. The words are neither from the Hebrew nor from the Septuagint, but the order is more according to the former than the latter. The Hebrew is “Brace ye up the relaxed hands, and the tottering knees invigorate;” and the Sept., “Be strong, ye relaxed hands and paralyzed knees.” The literal rendering of this passage is, “Therefore the enfeebled (or relaxed) hands and the paralyzed knees restore; i.e., to their former vigor, so that you may contend with your enemies and your trials and run your race.” They had before acted nobly as it is stated in chapter 10:32-34; he now exhorts them to recover their former vigor and strength. It is rendered by Macknight, “Bring to their right position.” The verb ἀνορθόω literally means no doubt to make straight again, and is so used in Luke 13:13; but it has also the meaning of renewing or restoring to a former state, or of rebuilding. See Acts 15:16. And in this sense Schleusner takes it in this passage. It is used in the Sept. in the sense of establishing confirming, making firm or strong. See Jeremiah 10:12. Hence Stuart gives this version,—

“Strengthen the weak hands and the feeble knees.”

But the idea of repairing, or restoring or reinvigorating, gives the passage the most emphatic meaning. The Apostle in this instance only borrows some of the words from Isaiah, and accommodates them to his own purpose. — Ed.

13. And make straight paths, etc. He has been hitherto teaching us to lean on God’s consolations, so that we may be bold and strenuous in doing what is right, as his help is our only support; he now adds to this another thing, even that we ought to walk prudently and to keep to a straight course; for indiscreet ardor is no less an evil than inactivity and softness. At the same time this straightness of the way which he recommends, is preserved when a man’s mind is superior to every fear, and regards only what God approves; for fear is ever very ingenious in finding out byways. As then we seek circuitous courses, when entangled by sinful fear; so on the other hand every one who has prepared himself to endure evils, goes on in a straight way wheresoever the Lord calls him, and turns not either to the right hand or to the left. In short, he prescribes to us this rule for our conduct, — that we are to guide our steps according to God’s will, so that neither fear nor the allurements of the world, nor any other things, may draw us away from it. Having spoken of strength, he now tells them how to use that strength. Be strong, and take a right course; go along the straight way of duty. See Appendix T 2. — Ed.

Hence be adds, Lest that which is lame be turned out of the way, or, lest halting should go astray; that is, lest by halting ye should at length depart far from the way. He calls it halting, when men’s minds fluctuate, and they devote not themselves sincerely to God. So spoke Elijah to the double­minded who blended their own superstitions with God’s worship, “How long halt ye between two opinions?” (1 Kings 18:21.) And it is a befitting way of speaking, for it is a worse thing to go astray than to halt. Nor they who begin to halt do not immediately turn from the right way, but by degrees depart from it more and more, until having been led into a diverse path so they remain entangled in the midst of Satan’s labyrinth. Hence the apostle warns us to strive for the removal of this halting in due time; for if we give way to it, it will at length turn us far away from God.

The words may indeed be rendered, “Lest halting should grow worse,” or turn aside; but the meaning would remain the same; for what the Apostle intimates is, that those who keep not a straight course, but gradually though carelessly turn here and there, become eventually wholly alienated from God. This interpretation is given by Grotius, Macknight and Stuart; but Beza, Doddridge and Scott, take the view given in our version regarding the lame or weak person as intended by τὸ χωλὸν. So is the Vulgate, “that no one halting may go astray, but rather be healed.” — Ed

14. Follow peace, etc. Men are so born that they all seem to shun peace; for all study their own interest, seek their own ways, and care not to accommodate themselves to the ways of others. Unless then we strenuously labor to follow peace, we shall never retain it; for many things will happen daily affording occasion for discords. This is the reason why the Apostle bids us to follow peace, as though he had said, that it ought not only to be cultivated as far as it may be convenient to us, but that we ought to strive with all care to keep it among us. And this cannot be done unless we forget many offenses and exercise mutual forbearance. It has been justly observed that διώκω is to follow or pursue one fleeing away from us. It means not only to seek peace but strive to maintain it. Psalm 34, we have pursuing after seeking, “Seek peace and pursue it,” i.e., strive earnestly to secure and retain it. Romans 12:18, is an explanation.

But this strenuous effort as to peace is to be extended to holiness; not chastity, as Chrysostom and some other fathers have imagined, but holiness in its widest sense, purity of heart and life, universal holiness. The word ἁγιασμὸς is indeed taken in a limited sense, and rendered “sanctification” 1 Thessalonians 4:3, and it may be so rendered here as it is in those places where it evidently means holiness universally, 1 Corinthians 1:30; 2 Thessalonians 2:13, 1 Peter 1:2. The article is put before it in order to show its connection with what follows, “and the (or that) holiness, without which no one shall see the Lord.” — Ed

As however peace cannot be maintained with the ungodly except on the condition of approving of their vices and wickedness, the Apostle immediately adds, that holiness is to be followed together with peace; as though he commended peace to us with this exception, that the friendship of the wicked is not to be allowed to defile or pollute us; for holiness has an especial regard to God. Though then the whole world were roused to a blazing war, yet holiness is not to be forsaken, for it is the bond of our union with God. In short, let us quietly cherish concord with men, but only, according to the proverb, as far as conscience allows.

He declares, that without holiness no man shall see the Lord; for with no other eyes shall we see God than those which have been renewed after his image.

15. Looking diligently, or, taking care, or, attentively providing, etc. It means properly overseeing and is rendered “taking the oversight,” in 1 Peter 5:2, where alone it occurs elsewhere. The word bishop comes from it. It is rendered, “taking heed,” by Erasmus; “Diligently attending,” by Grotius; “Taking care,” by Beza; “Looking to it,” by Doddridge; “carefully observing,” by Macknight; and “Seeing to it.” By Stuart. Considering what follows, “Taking heed” would be the best version. — Ed. By these words he intimates that it is easy to fall away from the grace of God; for it is not without reason that attention is required, because as soon as Satan sees us secure or remiss, he instantly circumvents us. We have, in short, need of striving and vigilance, if we would persevere in the grace of God.

Moreover, under the word grace, he includes our whole vocation. If any one hence infers that the grace of God is not efficacious, except we of our own selves cooperate with it, the argument is frivolous. We know how great is the slothfulness of our flesh; it therefore wants continual incentives; but when the Lord stimulates us by warning and exhortation, he at the same time moves and stirs up our hearts, that his exhortations may not be in vain, or pass away without effect. Then from precepts and exhortations we are not to infer what man can do of himself, or what is the power of freewill; for doubtless the attention or diligence which the Apostle requires here is the gift of God.

Lest any root, etc. I doubt not but that he refers to a passage written by Moses in Deuteronomy 29:18; for after having promulgated the Law, Moses exhorted the people to beware, lest any root germinating should bear gall and wormwood among them. He afterwards explained what he meant, that is, lest any one, felicitating himself in sin, and like the drunken who are wont to excite thirst, stimulating sinful desires, should bring on a contempt of God through the alluring of hope of impunity. The same is what the Apostle speaks of now; for he foretells what will take place, that is, if we suffer such a root to grow, it will corrupt and defile many; he not only bids every one to irradiate such a pest from their hearts, but he also forbids them to allow it to grow among them. It cannot be indeed but that these roots will ever be found in the Church, for hypocrites and the ungodly are always mixed with the good; but when they spring up they ought to be cut down, lest by growing they should choke the good seed.

He mentions bitterness for what Moses calls gall and wormwood; but both meant to express a root that is poisonous and deadly. Since then it is so fatal an evil, with more earnest effort it behooves us to check it, lest it should rise and creep farther. See Appendix U 2.

16. Lest there be any fornicator or profane person, etc. As he had before exhorted them to holiness, so now, that he might reclaim them from defilements opposed to it, he mentions a particular kind of defilement, and says, “Lest there be any fornicator.” But he immediately comes to what is general, and adds, “or a profane person;” for it is the term that is strictly contrary to holiness. The Lord calls us for this end, that he may make us holy unto obedience: this is done when we renounce the world; but any one who so delights in his own filth that he continually rolls in it, profanes himself. We may at the same time regard the profane as meaning generally all those who do not value God’s grace so much as to seek it and despise the world. But as men become profane in various ways, the more earnest we ought to strive lest an opening be left for Satan to defile us with his corruptions. And as there is no true religion without holiness, we ought to make progress continually in the fear of God, in the mortifying of the flesh, and in the whole practice of piety; for as we are profane until we separate from the world so if we roll again in its filth we renounce holiness.

As Esau, etc. This example may be viewed as an exposition of the word profane; for when Esau set more value on one meal than on his birthright, he lost his blessing. Profane then are all they in whom the love of the world so reigns and prevails that they forget heaven: as is the case with those who are led away by ambition, or become fond of money or of wealth, or give themselves up to gluttony, or become entangled in any other pleasures; they allow in their thoughts and cares no place, or it may be the last place, to the spiritual kingdom of Christ.

Most appropriate then is this example; for when the Lord designs to set forth the power of that love which he has for his people, he calls all those whom he has called to the hope of eternal life his firstborn. Invaluable indeed is this honor with which he favors us; and all the wealth, all the conveniences, the honors and the pleasures of the world, and everything commonly deemed necessary for happiness, when compared with this honor, are of no more value than a morsel of meat. That we indeed set a high value on things which are nearly worth nothing, arises from this, — that depraved lust dazzles our eyes and thus blinds us. If therefore we would hold a place in God’s sanctuary, we must learn to despise morsels of meat of this kind, by which Satan is wont to catch the reprobate. It is said that “for one morsel of meat,” literally, “for one eating,” or, “for one meal,” as rendered by Doddridge, “he sold his birthright,” or according to Macknight, “he gave away his birthrights.” In this reference the Apostle gives the substance without regarding expressions, though he adopts those of the Septuagint in two instances, — the verb, which means to give away, used in the sense of selling, — and birthrights, or the rights of primogeniture. The word in Hebrew means primogeniture, used evidently by metonymy for its rights and privileges. Not only a double portion belonged to the first-born, but also the paternal blessing, which included things temporal and spiritual. The notion that the priesthood at that time and from the beginning of the world belonged to the first-born, has nothing to support it. Abel was a priest as well as Cain, and a better priest too. — Ed.

17. When he would have inherited the blessing, etc. He at first regarded as a sport the act by which he had sold his birthright, as though it was a child’s play; but at length, when too late, he found what a loss he had incurred, when the blessing transferred by his father to Jacob was refused to him. Thus they who are led away by the allurements of this world alienate themselves from God, and sell their own salvation that they may feed on the morsels of this world, without thinking that they lose anything, nay, they flatter and applaud themselves, as though they were extremely happy. When too late their eyes are opened, so that being warned by the sight of their own wickedness, they become sensible of the loss of which they made no account.

While Esau was hungry, he cared for nothing but how he might have his stomach well filled; when full he laughed at his brother, and judged him a fool for having voluntarily deprived himself of a meal. Nay, such is also the stupidity of the ungodly, as long as they burn with depraved lusts or intemperately plunge themselves into sinful pleasures; after a time they understand how fatal to them are all the things which they so eagerly desired. The word “rejected” means that he was repulsed, or denied his request.

For he found no place of repentance, etc.; that is, he profited nothing, he gained nothing by his late repentance, though he sought with tears the blessing which by his own fault he had lost. Though many such as Beza, Doddridge, Stuart etc. regard this “repentance” as that of Isaac, yet the phrase seems to favor the views of Calvin, “he found not the place of repentance,” that is the admission of repentance; it was inadmissible, there was no place found for it. The word τόπος has this meaning in chapter 8:7, “there should be no place (or admission) have been sought for the second.” The same sense is given to the word in Ecclesiasticus 38:12, “give place” (or admission) to the physician — ἱατρῷ δὸς τόπον. We may give this rendering, “for he found not room for repentance;” he seemed to repent of his sin and folly, but his repentance availed nothing, for it could not be admitted; there was in his case no repentance allowed, as the account given in Genesis testifies.

The difficulty about “it” in the following clause is removed, when we consider that here, as in some previous instances, the Apostle arranges his sentences according to the law of parallelism; there are here four clauses; the first and last are connected, and also the middle clauses, —

“For ye know, That even afterwards wishing to inherit the blessing, He was rejected, For he found no room for repentance, Though with tears he sought it, (i.e., the blessing.)”

Though Macknight gave the other explanation of “repentance” yet he considered the blessing as the antecedent to “it” in the last line. Though with the tears of repentance he sought the blessing, yet he was rejected: the door to repentance was as it were closed up, and it could not be opened — Ed.

Now as he denounces the same danger on all the despisers of God’s grace, it may be asked, whether no hope of pardon remains, when God’s grace has been treated with contempt and his kingdom less esteemed than the world? To this I answer, that pardon is not expressly denied to such, but that they are warned to take heed, lest the same thing should happen to them also. And doubtless we may see daily many examples of God’s severity, which prove that he takes vengeance on the mockings and scoffs of profane men: for when they promise themselves tomorrow, he often suddenly takes them away by death in a manner new and unexpected; when they deem fabulous what they hear of God’s judgment, he so pursues them that they are forced to acknowledge him as their judge; when they have consciences wholly dead, they afterwards feel dreadful agonies as a punishment for their stupidity. But though this happens not to all, yet as there is this danger, the Apostle justly warns all to beware.

Another question also arises, Whether the sinner, endued with repentance, gains nothing by it? For the Apostle seems to imply this when he tells us that Esau’s repentance availed him nothing. My reply is, that repentance here is not to be taken for sincere conversion to God; but it was only that terror with which the Lord smites the ungodly, after they have long indulged themselves in their iniquity. Nor is it a wonder that this terror should be said to be useless and unavailing, for they do not in the meantime repent nor hate their own vices, but are only tormented by a sense of their own punishment. The same thing is to be said of tears; whenever a sinner sighs on account of his sins, the Lord is ready to pardon him, nor is God’s mercy ever sought in vain, for to him who knocks it shall be opened, (Matthew 7:8;) but as the tears of Esau were those of a man past hope, they were not shed on account of having offended God; so the ungodly, however they may deplore their lot, complain and howl, do not yet knock at God’s door for mercy, for this cannot be done but by faith. And the more grievously conscience torments them, the more they war against God and rage against him. They might indeed desire that an access should be given them to God; but as they expect nothing but his wrath, they shun his presence. Thus we often see that those who often say, as in a jest, that repentance is sufficiently in time when they are drawing towards their end, do then cry bitterly, amidst dreadful agonies, that the season of obtaining repentance is past; for that they are doomed to destruction because they did not seek God until it was too late. Sometimes, indeed, they break out into such words as these, “Oh! if — oh! if;” but presently despair cuts short their prayers and chokes their voice, so that they proceed no farther.

Hebrews Chapter 12:18-24

18. For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

18. Non enim accessistis ad montem qui tangatur vel ignem accensum ac turbinem et caliginem et procellam.

19. And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:

19. Et tubae sonitum et vocem verborum, quam qui audierant excusarunt, ne illis proponeretur sermo:

20. (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

20. Non enim ferebant quod edicebatur, Etiam si bestia tetigerit montem, lapidabitur aut jaculo configatur;

21. And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

21. Ac sic terribile erat visum quod apparuit, Moses dixit, Expavefactus sum et tremefactus:

22. But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

22. Sed accessistis ad Sion montem, civitatem Dei viventis, Jerusalem coelestem,

23. To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

23. Et ad conventum innumerabilium Angelorum, et ecclesiam primogenitorum, qui scripti sunt in coelis, et judicem omnium Deum, et spiritus justorum consecratorum,

24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

24. Et Mediatorem Novi Testamenti Iesum, et sanguinem aspersionis, meliora loquentem quam loquebatur sanguis Abel.

18. For ye are not come, etc. He fights now with a new argument, for he proclaims the greatness of the grace made known by the Gospel, that we may reverently receive it; and secondly, he commends to us its benign characters that he might allure us to love and desire it. He adds weight to these two things by a comparison between the Law and the Gospel; for the higher the excellency of Christ’s kingdom than the dispensation of Moses, and the more glorious our calling than that of the ancient people, the more disgraceful and the less excusable is our ingratitude, unless we embrace in a becoming manner the great favor offered to us, and humbly adore the majesty of Christ which is here made evident; and then, as God does not present himself to us clothed in terrors as he did formerly to the Jews, but lovingly and kindly invites us to himself, so the sin of ingratitude will be thus doubled, except we willingly and in earnest respond to his gracious invitation. The connection of this part has been viewed by some to be the following: — Having exhorted the Hebrews to peace and holiness, and warned them against apostasy and sinful indulgences, the Apostle now enforces his exhortations and warnings by showing the superiority of the Gospel over the Law. This is the view of Doddridge and Stuart. It appears that Scott connected this part with chapter 10:28-31, and that he considered that the object of the apostle was to bring forward an instance, in addition to former ones, of the superiority of the Gospel, in order to show that the neglect of it would involve a greater guilt than that of the Law. And this appears to have been the view of Calvin, which seems to be favored by the concluding part of the chapter. The word γὰρ may be rendered “moreover.” — Ed

Then let us first remember that the Gospel is here compared with the Law; and secondly, that there are two parts in this comparison, — that God’s glory displays itself more illustriously in the Gospel than in the Law, — and that his invitation is now full of love, but that formerly there was nothing but the greatest terrors.

Unto the mount that might be touched, It has been conjectured that μὴ has been omitted before “touched;” for in that case the passage would more exactly correspond with the account given in Exodus, for the people were expressly forbidden to touch the mountain. An omission of this kind was surely not impossible. The phrase as it is hardly admits of a grammatical construction: it has been found necessary to give the sense of an adjective to the participle. There would not be this necessity were the words rendered “To a mount not to be touched and burning with fire, and to,” etc. — Ed etc. This sentence is variously expounded; but it seems to me that an earthly mountain is set in opposition to the spiritual; and the words which follow show the same thing, that burned with fire, blackness, darkness, tempest, etc.; for these were signs which God manifested, that he might secure authority and reverence to his Law. The words used here are not taken literally from the Hebrew nor from the Sept. the four things mentioned in this verse, and the two things mentioned in the following verse, are found in the narrative in Exodus 19 and 20; but not consecutively as here; nor are the same terms used. “Blackness” γνόφῳ, should be “a dark or thick cloud,” Exodus 19:16. “Tempest,” θυέλλη, is not mentioned in Exodus or in Deuteronomy; but it includes evidently “the thunders and lightnings” mentioned twice at least in Exodus, [Ex 19:16,20:18] though not once in Deuteronomy. — Ed When considered in themselves they were magnificent and truly celestial; but when we come to the kingdom of Christ, the things which God exhibits to us are far above all the heavens. It hence follows, that all the dignity of the Law appears now earthly: thus mount Sinai might have been touched by hands; but mount Sion cannot be known but by the spirit. All the things recorded in the nineteenth chapter of Exodus were visible things; but those which we have in the kingdom of Christ are hid from the senses of the flesh. “The Hebrews,” says Grotius, “came in the body to a material mountain, but we in spirit to that which is spiritual.”

Should any one object and say, that the meaning of all these things was spiritual, and that there are at this day external exercises of religion by which we are carried up to heaven: to this I answer, that the Apostle speaks comparatively; and no one can doubt but that the Gospel, contrasted with the Law, excels in what is spiritual, but the Law in earthly symbols.

19. They that heard entreated, etc. This is the second clause, in which he shows that the Law was very different from the Gospel; for when it was promulgated there was nothing but terrors on every side. For everything we read of in the nineteenth chapter of Exodus was of this kind, and intended to show to the people that God had ascended his tribunal and manifested himself as a strict judge. If by chance an innocent beast approached, he commanded it to be killed: how much heavier punishment awaited sinners who were conscious of their guilt, nay, who knew themselves to be condemned to eternal death by the Law? But the Gospel contains nothing but love, provided it be received by faith. What remains to be said you may read in the third chapter of the Second Epistle to the Corinthians.

But by the words the people entreated, etc., is not to be understood that they refused to hear God, but that they prayed not to be constrained to hear God himself speaking; for by the interposition of Moses their dread was somewhat mitigated. The words at the end of verse 20, “or thrust through with a dart,” are not deemed genuine, being not found in the best MSS., and none of any authority containing them. — Ed. Yet interpreters are at a loss to know how it is that the Apostle ascribes these words to Moses, I exceedingly fear and quake; for we read nowhere that they were expressed by Moses. But the difficulty may be easily removed, if we consider that Moses spoke thus in the name of the people, whose requests as their delegate he brought to God. It was, then, the common complaint of the whole people; but Moses is included, who was, as it were, the speaker for them all. It is supposed by some that the reference here is to what is found in Exodus 19:16, 17. It is said in the former verse that all the people in the camp trembled; and it is concluded that Moses was at the time with them, for it is said in the next verse that he brought them forth out of the camp. But the passage that seems most evidently to intimate what is here said in the 19th verse, where we are told, that when the trumpet sounded long, and waxed louder and louder. “Moses spake” and that “God answered him by a voice.” Now we are not told what he said, nor what the answer was which God gave. It is however, natural to conclude, that under the circumstances mentioned, Moses expressed his fears, and that God removed them. —Ed.

22. Unto mount Sion, etc. He alludes to those prophecies in which God had formerly promised that his Gospel should thence go forth, as in Isaiah 2:1-4, and in other places. Then he contrasts mount Sion with mount Sinai; and he further adds, the heavenly Jerusalem, and he expressly calls it heavenly, that the Jews might not cleave to that which was earthly, and which had flourished under the Law; for when they sought perversely to continue under the slavish yoke of the Law, mount Sion was turned into mount Sinai as Paul teaches us in the fourth chapter of the Epistle to the Galatians. Then by the heavenly Jerusalem he understood that which was to be built throughout the whole world, even as the angel, mentioned by Zechariah, extended his line from the east even to the west.

To an innumerable company of angels, etc. He means that we are associated with angels, chosen into the ranks of patriarchs, and placed in heaven among all the spirits of the blessed, when Christ by the Gospel calls us to himself. But it is an incalculable honor, conferred upon us by our heavenly Father, that he should enroll us among angels and the holy fathers. The expression, myriads of angels, in taken from the book of Daniel, though I have followed Erasmus, and rendered it innumerable company of angels. Calvin follows the Vulg. And connects πανηγύρει with “angels.” It means a whole or a general assembly, and occurs in the Sept., and stands for מועד often rendered a solemn assembly: it was a solemnity observed by the whole people. Both as to sense construction, it is better to adopt the arrangement of our version. — Ed

23. The firstborn, etc. He does not call the children of God indiscriminately the firstborn, for the Scripture calls many his children who are not of this number; but for the sake of honor he adorns with this distinction the patriarchs and other renowned saints of the ancient Church. He adds, which are written in heaven, because God is said to have all the elect enrolled in his book or secret catalogue, as Ezekiel speaks. To keep this clause distinct from the next but one, “the spirits of just men,” etc. has been difficult. The distinction which Calvin seems to make as well as Doddridge, Scott and Stuart, is this, — that those mentioned here, “the first-born,” were the most eminent of the ancients; but that “the spirits of just men” include the godly generally. The people of Israel were called “the first born,” Exodus 4:22, because they were God’s chosen people. Ephraim is also called, “the first born,” Jeremiah 31:9, because of the superiority granted to that tribe; and the Messiah is so called, Psalm 89:27, on account of his eminence. The first born is one possessed of peculiar privileges. The word here seems to designate the saints, believers, Christians, as they are God’s chosen people and highly privileged. We hence see the propriety of “the whole assembly,” or the whole number of the faithful, composed of Jews or Gentiles. The Apostle says, “We are part of this whole assembly,” and in order to point out his meaning more distinctly he calls it “the Church.” The reference here seems to be the saints on earth, and at the end of the verse to departed saints. And they are said to be “made perfect,” because freed from guilt, sin, and every pollution, having “washed their robes in the blood of the Lamb.” — Ed.

The judge of all, etc. This seems to have been said to inspire fear, as though he had said, that grace is in such a way altered to us, that we ought still to consider that we have to do with a judge, to whom an account must be given if we presumptuously intrude into his sanctuary polluted and profane.

The spirits of just men, etc. He adds this to intimate that we are joined to holy souls, which have put off their bodies, and left behind them all the filth of this world; and hence he says that they are consecrated or “made perfect”, for they are no more subject to the infirmities of the flesh, having laid aside the flesh itself. And hence we may with certainty conclude, that pious souls, separated from their bodies, still live with God, for we could not possibly be otherwise joined to them as companions.

24. And to Jesus the Mediator, etc. He adds this in the last place, because it is he alone through whom the Father is reconciled to us, and who renders his face serene and lovely to us, so that we may come to him without fear. At the same time he shows how Christ becomes our Mediator, even through his own blood, which after the Hebrew mode of speaking he calls the blood of sprinkling, which means sprinkled blood; for as it was once for all shed to make an atonement for us, so our souls must be now cleansed by it through faith. At the same time the Apostle alludes to the ancient rite of the Law, which has been before mentioned.

That speaketh better things, etc. There is no reason why better may not be rendered adverbially in the following manner, — “Christ’s blood cries more efficaciously, and is better heard by God than the blood of Abel.” It is, however, preferable to take the words literally: the blood of Christ is said to speak better things, because it avails to obtain pardon for our sins. The blood of Abel did not properly cry out; for it was his murder that called for vengeance before God. But the blood of Christ cries out, and the atonement made by it is heard daily. See Appendix X 2.

Hebrews Chapter 12:25-29

25. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

25. Videte ne asperenemini loquentem; nam si illi, qui aspeernati sunt eum qui loquebatur in terra, non effugerunt, multo magic nos si aversemur loquentem e coelis;

26. Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

26. Cujus vox tune terram concussit, nunc autem denuntiavit, dicens, Adhuc semel ego moveo non solum terram, sed etiam coelum.

27. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

27. Illud autem, Adhuc semel, significat eurum quae concutiuntur translationem, ut maneant quae non concutiuntur.

28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

28. Quare regnum quod non concutitur apprehendentes, habemus (alias, habeumus) gratiam: per quam colamus Deum, placentes illi cum reverentia et religione:

29. For our God is a consuming fire.

29. Deus enim noster ignis consumens est.

25. See that ye refuse not him that speaketh, etc. He uses the same verb as before, when he said that the people entreated that God should not speak to them; but he means as I think, another thing, even that we ought not to reject the word destined for us. He further shows what he had in view in the last comparison, even that the severest punishment awaits the despisers of the Gospel, since the ancients under the Law did not despise it with impunity. And he pursues the argument from the less to the greater, when he says, that God or Moses spoke then on earth, but that the same God or Christ speaks now from heaven. At the same time I prefer regarding God in both instances as the speaker. And he is said to have spoken on earth, because he spoke in a lower strain. Let us ever bear in mind that he refers to the external ministration of the Law, which, as compared with the gospel, partook of what was earthly, and did not lead men’s minds above the heavens unto perfect wisdom; for though the Law contained in it the same truth, yet as it was only a training school, perfection could not belong to it. By “him that speaketh,” is by some understood Christ, but more properly God, as his is the leading subject in the foregoing and the following verses. The words which follow are brief; and the first clause is explained more fully in chapter 10:28, and the second in chapter 1:2. God spake “on earth” by Moses, but “from heaven” by his son, who came from heaven, ascended into heaven and sent his spirit down from heaven. The comparison here is between speaking on earth and speaking from heaven; but included in this, as previously explained in the Epistle, are the agents employed. God in delivering the Law fixed on a place on earth, and then as it were descended and employed an earthly agent, a mere man as his mediator; but in delivering the gospel, he did not descend from heaven, but employed a heavenly agent, his own son; thus manifested the superiority of the Gospel over the law. And that God is meant throughout this verse is evident from the following verse, “Whose voice,” etc. The passage may be thus rendered, —

“See that ye reject not him who speaketh; for if they escaped not who rejected him when speaking on earth, how much more shall not we, if we turn away from him when speaking from heaven?”

We have no single word to express χρηματίζοντα — oraculizing, rendered by Doddridge, “giving forth oracles;” by Macknight, “delivering an oracle;” and by Stuart, “warning.” But the best word we can adopt here is “speaking.” — Ed

26. Whose voice then shook the earth, etc. Though God shook the earth when he published his Law, yet he shows that he now speaks more gloriously, for he shakes both earth and heaven. He quotes on the subject the testimony of the Prophet Haggai, though he gives not the words literally; but as the Prophet foretells a future shaking of the earth and the heaven, the Apostle borrows the idea in order to teach us that the voice of the Gospel not only thunders through the earth, but also penetrates above the heavens. But that the Prophet speaks of Christ’s kingdom, is beyond any dispute, for it immediately follows in the same passage, “I will shake all nations; and come shall the desire of all nations, and I will fill this house with glory.” It is however certain that neither all nations have been gathered into one body, except under the banner of Christ, nor has there been any desire in which we ought to acquiesce but Christ alone, nor was the temple of Solomon exceeded in glory until the magnificence of Christ became known through the whole world. The Prophet then no doubt refers to the time of Christ. But if at the commencement of Christ’s kingdom, not only the lower parts of the world were shaken, but his power also reached the heaven, the Apostle justly concludes that the doctrine of the Gospel is sublimer than that of the Law, and ought to be more distinctly heard by all creatures. The quotation is literally neither from Hebrew nor from the Sept., but is substantially the same. “The earth and the heaven” may be deemed a phrase used to designate the whole state of things, as they include the whole of the visible creation. The whole Jewish polity, civil and religious, is generally supposed to be intended here. But as the shaking of the nations is mentioned in Haggai 2:6, 7, Macknight thought that by “the earth” is meant heathen idolatry, and by “heaven” the Jewish economy, so called because it was divinely appointed. If this be allowed, then we see a reason for the change which the Apostle has made in the words: the original is both in Hebrew and in the Sept., “I shake (or will shake) the heaven and the earth;” but the Apostle says: “I shake not only the earth, but the heaven also.” — Ed.

27. And this word, yet once more, etc. The words of the Prophet are these, “Yet a little while;” and he means that the calamity of the people would not be perpetual, but that the Lord would succor them. But the Apostle lays no stress on this expression; he only infers from the shaking of the heaven and the earth that the state of the world was to be changed at the coming of Christ; for things created are subject to decay, but Christ’s kingdom is eternal; then all creatures must needs be brought into a better state. See Appendix Y 2.

He makes hence a transition to another exhortation, that we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself. At the same time I prefer a different reading, which is given by the ancient Latin version, “Receiving a kingdom, we have grace,” etc. When read affirmatively, the passage runs best, — “We, in embracing the Gospel, have the gift of the Spirit of Christ, that we may reverently and devoutly worship God.” If it be read as an exhortation, “Let us have,” it is a strained and obscure mode of speaking. The Apostle means in short, as I think, that provided we enter by faith into Christ’s kingdom, we shall enjoy constant grace, which will effectually retain us in the service of God; for as the kingdom of Christ is above the world, so is the gift of regeneration. See Appendix Z 2.

By saying that God is to be served acceptably, εὐαρέστως, with reverence and fear, he intimates that though he requires us to serve with promptitude and delight, there is yet no service approved by him except it be united with humility and due reverence. Thus he condemns froward confidence of the flesh, as well as the sloth which also proceeds from it. The Vulgate is, “with fear and reverence;” Beza’s “with modesty and reverence and religious fear;” Schleusner’s, “with reverence and devotion.” Stuart has adopted our version. See Appendix A 3. — Ed.

29. For our God, etc. As he had before kindly set before us the grace of God, so he now makes known his severity; and he seems to have borrowed this sentence from the fourth chapter of Deuteronomy. Thus we see that God omits nothing by which he may draw us to himself; he begins indeed with love and kindness, so that we may follow him the more willingly; but when by alluring he effects but little, he terrifies us.

And doubtless it is expedient that the grace of God should never be promised to us without being accompanied with threatening; for we are so extremely prone to indulge ourselves, that without the application of these stimulants the milder doctrine would prove ineffectual. Then the Lord, as he is propitious and merciful to such as fear him unto a thousand generations; so he is a jealous God and a just avenger, when despised, unto the third and the fourth generation. The conjunction καὶ at the beginning of this verse is commonly omitted by translators, but Macknight has retained it, “For even our God,” etc. The intimation clearly is, that under the Gospel no less than under the Law God is a consuming fire to apostates; and apostasy or idolatry is the sin especially referred to in Deuteronomy 4:24, from which this passage is taken. — Ed

CHAPTER 13

Hebrews Chapter 13:1-6

1. Let brotherly love continue.

1. Fraterna charitas maneat.

2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

2. Hospitalitatis ne sitis immemores; per hanc enim quosdam latuit quum recipissent Angelos.

3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

3. Memores estote vinctorum, tanquam ipsi quoque sitis in corpore.

4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

4. Honorabile in omnibus conjugium et thorus impollutus; scortatores auten et adulteros judicabit Deus.

5. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

5. Sint mores sine avaritia: contenti sitis iis quae adsunt; ipse enim dixit, Non te desero, neque te derelinquo:

6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

6. Ut fidentes dicamus, Dominus mihi adjutor, neque timebo quid faciat mihi homo.

CHAPTER 12

He 12:1-29. Exhortation to Follow the Witnesses of Faith Just Mentioned: Not to Faint in Trials: To Remove All Bitter Roots of Sin:

For We Are under, Not a Law of Terror, but the Gospel of Grace, to Despise Which Will Bring the Heavier Penalties, in Proportion to Our Greater Privileges.

1. we also--as well as those recounted in He 12:11.

are compassed about--Greek, "have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [Clement of Alexandria]) of witnesses surrounding us." The image is from a "race," an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize (Php 3:14). Those "witnessed of" (Greek, He 11:5, 39) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [Alford] (He 6:12), some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed, is not positively, unequivocally, and directly sustained by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to the combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness.

weight--As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would impede the heavenly runner, are the spiritual weight to be laid aside. "Encumbrance," all superfluous weight; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us (Mr 10:50, the blind man casting away his garment to come to Jesus; Mr 9:42-48; compare Ep 4:22; Col 3:9, 10).

the sin which doth so easily beset us--Greek, "sin which easily stands around us"; so Luther, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [Wahl]. It is not primarily "the sin," &c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF.

with patience--Greek, "in persevering endurance" (He 10:36). On "run" compare 1Co 9:24, 25.

2. Looking unto--literally, "Looking from afar" (see on He 11:26); fixing the eyes upon Jesus seated on the throne of God.

author--"Prince-leader." The same Greek is translated, "Captain (of salvation)," He 2:10; "Prince (of life)," Ac 3:15. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in He 11:2-40. (Compare 1Co 11:1). On His "faith" compare He 2:13; 3:12. Believers have ever looked to Him (He 11:26; 13:8).

finisher--Greek, "Perfecter," referring to He 11:40.

of our faith--rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith.

for the joy ... set before him--namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain.

cross ... shame--the great stumbling-block to the Hebrews. "Despised," that is, disregarded.

3. For--justifying his exhortation, "Looking unto Jesus."

consider--by way of comparison with yourselves, so the Greek.

contradiction--unbelief, and every kind of opposition (Ac 28:19).

sinners--Sin assails us. Not sin, but sinners, contradicted Christ [Bengel].

be wearied and faint--Greek, "lest ye weary fainting." Compare Is 49:4, 5, as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do.

4. not yet resisted unto blood--image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on He 13:7). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [Seneca].

against sin--Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.

5. forgotten--"utterly," so the Greek. Compare He 12:15-17, in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games.

which--Greek, "the which," of which the following is a specimen [Alford].

speaketh unto you--as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare Is 1:18).

despise not--literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief (He 3:12), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" (He 12:9); "rebuke" (more severe than chastening) is to be borne with endurance (He 12:7). "Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience" [Grotius].

6. (Re 3:19.)

and--Greek, "yea and," "and moreover"; bringing out an additional circumstance.

scourgeth--which draws forth "blood" (He 12:4).

receiveth--accepts. Takes to Himself as a son "in whom He delighteth" (Pr 3:12).

7. In He 12:7, 8 the need of "chastening" or "discipline" is inculcated; in He 12:9, the duty of those to whom it is administered.

If--The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. Alford translates it as indicative, not so well, "It is for chastisement that ye are enduring."

dealeth with you--"beareth Himself toward you" in the very act of chastening.

what son is he--"What son is there" even in ordinary life? Much more God as to His sons (Is 48:10; Ac 14:22). The most eminent of God's saints were the most afflicted. God leads them by a way they know not (Is 42:16). We too much look at each trial by itself, instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to the city of habitation. The New Testament alone uses the Greek term for education (paideia), to express "discipline" or correction, as of a child by a wise father.

8. if ye be without--excluded from participation in chastisement, and wishing to be so.

all--all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (He 12:1).

are--Greek, "have been made."

then are ye bastards--of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [Chrysostom].

9. fathers ... which corrected us--rather as Greek, "We had the fathers of our flesh as correctors."

subjection--See the punishment of insubordination, De 21:18.

Father of spirits--contrasted with "the fathers of our flesh." "Generation by men is carnal, by God is spiritual" [Bengel]. As "Father of spirits," He is both the Originator, and the Providential and Gracious Sustainer, at once of animal and spiritual life. Compare "and LIVE," namely, spiritually; also He 12:10, "that we might be partakers of His holiness" (2Pe 1:4). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh (Joh 3:6). Jesus our pattern "learned obedience" experimentally by suffering (He 5:8).

and live--and so, thereby live spiritually and eternally.

10. Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers.

for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek.

after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [1Sa 3:13; Ep 6:4], and do not so much chasten as THINK they chasten" [Bengel].

that we might be partakers of his holiness--becoming holy as He is holy (Joh 15:2). To become holy like God is tantamount to being educated for passing eternity with God (He 12:14; 2Pe 1:4). So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons.

11. joyous ... grievous--Greek, "matter of joy ... matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses.

fruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (Php 1:11). "Peaceable" (compare Is 32:17): in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [Tholuck]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games.

exercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Ro 5:3). "Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [Tertullian, Patience, 11]. Observe the "afterwards"; that is the time often when God works.

12. He addresses them as runners in a race, and pugilists, and warriors [Chrysostom]. The "wherefore" is resumed from He 12:1.

lift up--In Is 35:3, from which Paul here quotes, it is, "Strengthen ye the weak hands." The hand is the symbol of one's strength. Alford translates, "Put straight again the relaxed hands." English Version expresses the sense well.

feeble--literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves, He 12:12, 13; the second, to others, He 12:14, "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in He 12:15, "test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in He 12:16, "Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on Tit 2:12, "soberly, righteously, and godly." The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare He 12:15; Is 35:4).

13. Quoted from Pr 4:26, Septuagint, "Make straight paths for thy feet."

straight--that is, leading by a straight road to joy and grace (He 12:1, 2, 15). Cease to "halt" between Judaism and Christianity [Bengel].

paths--literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk in (Is 35:8) [Alford].

that which is lame--those "weak in the faith" (Ro 14:1), having still Judaizing prejudices.

be turned out of the way--(Pr 4:27); and, so missing the way, lose the prize of "the race" (He 12:1).

rather he healed--Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.

14. follow peace with all men--with the brethren especially (Ro 14:19), that so the "lame" among them be not "turned out of the way" (He 12:13), and that no one of them "fail of the grace of God" (He 12:15).

holiness--a distinct Greek word from God's "holiness" (He 12:10). Translate here "sanctification." His is absolute holiness: our part is to put on His holiness, becoming "holy as He is holy," by sanctification. While "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctification a secondary object; this latter must be our first aim. (Ga 1:10).

without which--Greek, "apart from which."

no man shall see the Lord--no man as a son; in heavenly glory (Re 22:3, 4). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare 2Sa 14:24). The Lord being pure and holy, none but the pure and holy shall see Him (Mt 5:8). Without holiness in them, they could not enjoy Him who is holiness itself (Zec 14:20). The connection of purity with seeing the Lord, appears in 1Jo 3:2, 3; Ep 5:5. Contrast He 12:16 (compare 1Th 4:3). In Mt 24:30; Re 1:7, it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in Mt 5:8 they shall truly comprehend God [Tittmann]. None but the holy could appreciate the holy God, none else therefore shall abide in His presence. "The bad shall only see Him in His form as Son of man [compare Re 1:13, with Re 1:7; and Mt 24:30; Ac 1:11; 17:31]; still it will be in the glory in which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only 'the pure in heart who shall see God'" [Augustine]. "He shall come to judge, who stood before a judge. He shall come in the form in which He was judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: He, as Judge, shall condemn the real culprits, who was Himself falsely made a culprit."

15. lest any ... fall--Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God ... trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [Chrysostom].

root of bitterness--not merely a "bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is "bitterness," never could. Paul here refers to De 29:18, "Lest there should be among you a root that beareth gall and wormwood" (compare Ac 8:23). Root of bitterness comprehends every person (compare He 12:16) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness.

many--rather, "the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution (Mt 13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.

16. fornicator--(He 13:4; 1Co 10:8).

or profane--Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. Ge 25:34 graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [Bengel].

for one morsel--The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare Ge 3:6). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (Ge 49:4; 1Ch 5:1; 1Sa 13:12-14); and, on the other hand, for good, Abraham and Phinehas (Ge 12:1, &c.; Ge 15:5, 6; Nu 25:6-15).

his birthright--Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare He 12:23): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.

17. afterwards--Greek, "even afterward." He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an "afterwards" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare "Nevertheless afterward," &c. He 12:11, with the "afterward" here.

when he would--when he wished to have. "He that will not when he may, when he will, shall have nay" (Pr 1:24-30; Lu 13:34, 35; 19:42).

he was rejected--not as to every blessing, but only that which would have followed the primogeniture.

he found no place of repentance--The cause is here put for the effect, "repentance" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it (Mt 7:7). But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. "Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time" (Lu 18:27)! [Bengel]. Alford explains "repentance" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing HIS FATHER'S mind," is forced; though doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare "afterward," Mt 25:11, 12. Tears are no proof of real repentance (1Sa 24:16, 17; contrast Psa 56:8).

it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."

18. For--The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," &c. (He 12:15, 16).

are not come--Greek, "have not come near to." Alluding to De 4:11, "Ye came near and stood under the mountain; and the mountain burned with fire ... with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," &c.

the mount--The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from He 12:22.

that might be touched--palpable and material. Not that any save Moses was allowed to touch it (Ex 19:12, 13). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder.

19. trumpet--to rouse attention, and herald God's approach (Ex 19:16).

entreated that the word should not be spoken--literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more" (De 5:22).

20. that which was commanded--"the interdict" [Tittmann]. A stern interdictory mandate is meant.

And--rather, "Even if a beast (much more a man) touch," &c.

or thrust through with a dart--omitted in the oldest manuscripts. The full interdict in Ex 19:12, 13 is abbreviated here; the beast alone, being put for "whether man or beast"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood.

21. the sight--the vision of God's majesty.

quake--Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare Ac 20:35; 2Ti 3:8) this detail. We read in De 9:19, Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah.

22. are come--Greek, "have come near unto" (compare De 4:11). Not merely, ye shall come, but, ye have already come.

Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, Joh 12:15; 1Pe 2:6) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" (Re 21:2-27; compare He 11:10).

22-23. to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (Job 1:6; 38:7), "sons of God," are so their "equals" (Lu 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mt 6:10). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare De 33:2; Psa 68:17; Da 7:10; Jude 14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" Mt 25:31, 32. Messiah is pre-eminently "the First-born," or "First-begotten" (He 1:6), and all believers become so by adoption. Compare the type, Nu 3:12, 45, 50; 1Pe 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (Ex 4:22; compare Ex 13:2), and a "kingdom of priests" to God (Ex 19:6), so believers (Re 1:6).

24. new--not the usual term (kaine) applied to the Christian covenant (He 9:15), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith (He 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (He 2:10; 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare He 7:22). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ.

and to the blood of sprinkling--here enumerated as distinct from "Jesus." Bengel reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (1Pe 1:18, 19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, He 9:7, 12, 25; 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (He 9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (He 9:14). So in He 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in He 13:12, 20; also compare He 10:19, with He 10:21. So in the Lord's Supper (1Co 10:16; 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" (He 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (He 9:12). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (He 9:14; 10:22; Is 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Re 5:6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (He 9:18, 22).

speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [Alford], which was not a sacrifice at all); compare He 11:4; Ge 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (He 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare He 9:1-10:39. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. Bengel takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer Magee's view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.

25. refuse not--through unbelief.

him that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us, He 12:24; so here God is represented as speaking to us (He 1:1, 2). His word now is the prelude of the last "shaking" of all things (He 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (He 12:26).

who refused him--Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (He 12:19), covered over refractory hearts, as their subsequent deeds showed (He 3:16).

that spake--revealing with oracular warnings His divine will: so the Greek.

if we turn away--Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined."

him that speaketh from heaven--God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, Mt 3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (He 2:2; compare He 1:2). In Ex 20:22, when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.

26. then shook--when He gave the law on Sinai.

now--under the Gospel.

promised--The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope.

Yet once more--Compare Notes, see on Hag 2:6; Hag 2:21, 22, both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah.

27. this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [Estius].

those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.

as of things ... made--namely, of this present visible creation: compare 2Co 5:1; He 9:11, "made with hands ... of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Is 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.

28. receiving--as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians.

let us have grace--"let us have thankfulness" [Alford after Chrysostom]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness."

acceptably--Greek, "well-pleasingly."

reverence and godly fear--The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in He 5:7; see on He 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.

29. Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from De 4:24.

our God--in whom we hope, is also to be feared. He is love (1Jo 4:8, 16); yet there is another side of His character; God has wrath against sin (He 10:27, 31).

Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection.

Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions.

Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes, a cloud of spearmen. The same metaphor frequently occurs.

Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race. Whatever weighs down our hearts or affections to earth and sense is to be carefully avoided; for no man, with the love of the world in his heart, can ever reach the kingdom of heaven.

The sin which doth so easily beset - Ευπεριστατον ἁμαρτιαν· The well circumstanced sin; that which has every thing in its favor, time, and place, and opportunity; the heart and the object; and a sin in which all these things frequently occur, and consequently the transgression is frequently committed. Ευπεριστατος is derived from ευ, well, περι, about, and ἱστημι, I stand; the sin that stands well, or is favorably situated, ever surrounding the person and soliciting his acquiescence. What we term the easily besetting sin is the sin of our constitution, the sin of our trade, that in which our worldly honor, secular profit, and sensual gratification are most frequently felt and consulted. Some understand it of original sin, as that by which we are enveloped in body, soul, and spirit. Whatever it may be, the word gives us to understand that it is what meets us at every turn; that it is always presenting itself to us; that as a pair of compasses describe a circle by the revolution of one leg, while the other is at rest in the center, so this, springing from that point of corruption within, called the carnal mind, surrounds us in every place; we are bounded by it, and often hemmed in on every side; it is a circular, well fortified wall, over which we must leap, or through which we must break. The man who is addicted to a particular species of sin (for every sinner has his way) is represented as a prisoner in this strong fortress.

In laying aside the weight, there is an allusion to the long garments worn in the eastern countries, which, if not laid aside or tucked up in the girdle, would greatly incommode the traveler, and utterly prevent a man from running a race. The easily besetting sin of the Hebrews was an aptness to be drawn aside from their attachment to the Gospel, for fear of persecution.

Let us run with patience the race - Τρεχωμεν τον προκειμενον ἡμιν αγωνα· Let us start, run on, and continue running, till we get to the goal. This figure is a favourite among the Greek writers; so Euripides, Alcest., ver. 489: Ου τον δ' αγωνα πρωτον αν δραμοιμ' εγω· This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: Δεινους αγωνας δια σε κεινον δει δραμειν· He must run a hard race for thee. This is a race which is of infinite moment to us: the prize is ineffably great; and, if we lose it, it is not a simple loss, for the whole soul perishes.

Looking unto Jesus - Αφορωντες· Looking off and on, or from and to; looking off or from the world and all secular concerns to Jesus and all the spiritual and heavenly things connected with him. This is still an allusion to the Grecian games: those who ran were to keep their eyes fixed on the mark of the prize; they must keep the goal in view. The exhortation implies,

1. That they should place all their hope and confidence in Christ, as their sole helper in this race of faith.

2. That they should consider him their leader in this contest and imitate his example.

The author and finisher of - faith - Αρχηγος, translated here author, signifies, in general, captain or leader, or the first inventor of a thing; see Heb 2:10. But the reference seems to be here to the βραβευς, or judge in the games, whose business it was to admit the contenders, and to give the prize to the conqueror. Jesus is here represented as this officer; every Christian is a contender in this race of life, and for eternal life. The heavenly course is begun under Jesus; and under him it is completed. He is the finisher, by awarding the prize to them that are faithful unto death. Thus he is the author or the judge under whom, and by whose permission and direction, according to the rules of the heavenly race, they are permitted to enter the lists, and commence the race, and he is the finisher, τελειωτης, the perfecter, by awarding and giving the prize which consummates the combatants at the end of the race.

Who, for the joy that was set before him - The joy of fulfilling the will of the Father, Psa 40:6-8, etc., in tasting death for every man; and having endured the cross and despised the shame of this ignominious death, He is set down at the right hand of God, ever appearing in the presence of God for us, and continuing his exhibition of himself as our Sacrifice, and his intercession as our Mediator. See the notes on Heb 10:5, etc. There are different other explanations given of this clause, but I think that here offered is the most natural. It never can, in any sense, be said of Jesus that he endured the cross, etc., in the prospect of gaining an everlasting glory; when he had the fullness of that glory with the Father before the world began; Joh 17:5.

For consider him - Αναλογισασθε - ἱνα μη καμητε, ταις ψυχαις - εκλυμενοι· Attentively observe and analyze every part of his conduct, enter into his spirit, examine his motives and object, and remember that, as he acted, ye are called to act; he will furnish you with the same Spirit, and will support you with the same strength. He bore a continual opposition of sinners against himself; but he conquered by meekness, patience, and perseverance: he has left you an example that ye should follow his steps. If ye trust in him, ye shall receive strength; therefore, howsoever great your opposition may be, ye shall not be weary: if ye confide in and attentively look to him, ye shall have continual courage to go on, and never faint in your minds.

Here is a continued allusion to the contenders in the Grecian games, who, when exhausted in bodily strength and courage, yielded the palm to their opponents, and were said καμνειν, to be weary or exhausted; εκλυεσθαι, to be dissolved, disheartened, or to have lost all bravery and courage.

Ye have not yet resisted unto blood - Many of those already mentioned were martyrs for the truth; they persevered unto death, and lost their lives in bearing testimony to the truth. Though you have had opposition and persecution, yet you have not been called, in bearing your testimony against sin and sinners, to seal the truth with your blood.

Striving against sin - Προς την ἁμαρτιαν ανταγωνι ζομενοι· An allusion to boxing at the Grecian games. In the former passages the apostle principally refers to the foot races.

And ye have forgotten - Or, have ye forgotten the exhortation? This quotation is made from Pro 3:11, Pro 3:12, and shows that the address there, which at first sight appears to be from Solomon to his son, or from some fatherly man to a person in affliction, is properly from God himself to any person in persecution, affliction, or distress.

Despise not thou the chastening - Μη ολιγωρει παιδειας Κυριου· Do not neglect the correction of the Lord. That man neglects correction, and profits not by it, who does not see the hand of God in it; or, in other words, does not fear the rod and him who hath appointed it, and, consequently, does not humble himself under the mighty hand of God, deplore his sin, deprecate Divine judgment, and pray for mercy.

Nor faint - Do not be discouraged nor despair, for the reasons immediately alleged.

For whom the Lord loveth he chasteneth - Here is the reason why we should neither neglect correction, nor faint under it: it is a proof of the fatherly love of God Almighty, and shows his most gracious designs towards us; from which we may be fully convinced that the affliction will prove the means of good to our souls, if we make a proper use of it.

And scourgeth every son whom he receiveth - Μαστιγοι δε παντα υἱον, ὁν παραδεχεται. This is a quotation, literatim from the Septuagint, of Pro 3:12, of which place our version is: Even as the father the son in whom he delighteth. But, howsoever near this may appear to be the Hebrew, it bears scarcely any affinity to the apostle's words. The Hebrew text is as follows: וכאב את־בן ירצה uchab eth-ben yirtseh. Now, וכאב may be a noun, compounded of the conjunction ו vau, "and," the comparative particle כ ke, "as" or "like;" and אב ab, "a father:" or it may be the third person preterite kal of כאב caab, "he spoiled, wasted, marred, ulcerated," compounded with the conjunction ו vau, "and." And in this sense the Septuagint most evidently understood it; and it is so understood by the Arabic; and both readings seem to be combined by the Syriac and Chaldee versions. And as to רצה ratsah, one of its prime meanings is to accept, to receive graciously, to take into favor; the translation, therefore, of the Septuagint and apostle is perfectly consonant to the Hebrew text, and our version of Pro 3:12 is wrong.

If ye endure chastening - If ye submit to his authority, humble yourselves under his hand, and pray for his blessing, you will find that he deals with you as beloved children, correcting you that he may make you partakers of his holiness.

God dealeth with you as with sons - He acknowledges by this that you belong to the family, and that he, as your Father, has you under proper discipline. It is a maxim among the Jewish rabbins that "the love which is not conjoined with reproof is not genuine."

Then are ye bastards - This proceeds on the general fact, that bastards are neglected in their manners and education; the fathers of such, feeling little affection for, or obligation to regard, their spurious issue. But all that are legitimate children are partakers of chastisement or discipline; for the original word παιδεια does not imply stripes and punishments, but the whole discipline of a child, both at home and at school.

We have had fathers of our flesh - The fathers of our flesh, i.e. our natural parents, were correctors; and we reverenced them, notwithstanding their corrections often arose from whim or caprice: but shall we not rather be in subjection to the Father of spirits; to him from whom we have received both body and soul; who is our Creator, Preserver, and Supporter; to whom both we and our parents owe our life and our blessings; and who corrects us only for our profit; that we may live and be partakers of his holiness? The apostle in asking, Shall we not much rather be in subjection to the Father of spirits, and live? alludes to the punishment of the stubborn and rebellious son, Deu 21:18-21 : "If a man have a stubborn and rebellious son, who will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them; then shall his father and mother lay hold on him and bring him to the elders of the city, and they shall say, This our son is stubborn and rebellious; he will not obey our voice: and all the men of the city shall stone him with stones that he Die." Had he been subject to his earthly parents, he would have lived; because not subject, he dies. If we be subject to our heavenly Father, we shall Live, and be partakers of his holiness; if not, we shall Die, and be treated as bastards and not sons. This is the sum of the apostle's meaning; and the fact and the law to which he alludes.

For - a few days - The chastisement of our earthly parents lasted only a short time; that of our heavenly Father will also be but a short time, if we submit: and as our parents ceased to correct when we learned obedience; so will our heavenly Father when the end for which he sent the chastisement is accomplished. God delights not in the rod; judgment is his strange work.

No chastening for the present seemeth to be joyous - Neither correction, wholesome restraint, domestic regulations, nor gymnastic discipline, are pleasant to them that are thus exercised; but it is by these means that obedient children, scholars, and great men are made. And it is by God's discipline that Christians are made. He who does not bear the yoke of Christ is good for nothing to others, and never gains rest to his own soul.

The peaceable fruit of righteousness - i.e. The joyous, prosperous fruits; those fruits by which we gain much, and through which we are made happy.

Exercised thereby - Γεγυμνασμενοις· To the trained. There is still an allusion to the Grecian games; and in the word before us to those gymnastic exercises by which the candidates for the prizes were trained to the different kinds of exercises in which they were to contend when the games were publicly opened.

Wherefore lift up the hands - The apostle refers to Isa 35:3. The words are an address to persons almost worn out with sickness and fatigue, whose hands hang down, whose knees shake, and who are totally discouraged. These are exhorted to exert themselves, and take courage, with the assurance that they shall infallibly conquer if they persevere.

Make straight paths for your feet - That is, Take the straight path that is before you, do not go in crooked or rough ways, where are stones, briers, and thorns, by which you will be inevitably lamed, and so totally prevented from proceeding in the way; whereas, if you go in the even, proper path, though you have been wounded by getting into a wrong way, that which was wounded will be healed by moderate, equal exercise, all impediments being removed. The application of all this to a correct, holy deportment in religious life, is both natural and easy.

Follow peace with all men - Cultivate, as far as you possibly can, a good understanding, both with Jews and Gentiles. Ειρηνην διωκετε, pursue peace with the same care, attention, and diligence, as beasts do their game; follow it through all places; trace it through all winding circumstances; and have it with all men, if you can with a safe conscience.

And holiness - Τον ἁγιασμον· That state of continual sanctification, that life of purity and detachment from the world and all its lusts, without which detachment and sanctity no man shall see the Lord - shall never enjoy his presence in the world of blessedness. To see God, in the Hebrew phrase, is to enjoy him; and without holiness of heart and life this is impossible. No soul can be fit for heaven that has not suitable dispositions for the place.

Looking diligently - Επισκοπουντες· Looking about, over, and upon; being constantly on your guard.

Lest any man fail of the grace of God - Μη τις ὑστερων απο της χαριτος του Θεου· Lest any person should come behind, or fall off from, this grace or Gift of God; this state of salvation, viz. the Gospel system or Christianity; for this is most evidently the meaning of the apostle. It is not the falling from a work of grace in their own souls, but from the Gospel, to apostatize from which they had now many temptations; and to guard them against this, the whole epistle was written.

Lest any root of bitterness springing up - A root of bitterness signifies a poisonous plant. The Hebrews call every species of poison a bitter, and with considerable propriety, as most plants are poisonous in proportion to the quantum of the bitter principle they possess. The root of bitterness is here used metaphorically for a bad man, or a man holding unsound doctrines, and endeavoring to spread them in the Church.

Trouble you - This alludes to the effects of poison taken into the body: the whole animal system is disturbed, sometimes violent retchings, great disturbances through the whole alimentary canal, together with the most fatal changes in the whole sanguineous system, are the consequences of poison taken into the stomach. The blood itself (the principle, under God, of life) becomes putrescent; and probably to this the intelligent apostle alludes when he says, and thereby many be defiled, μιανθωσι, corrupted or contaminated.

Bad example and false teaching have corrupted thousands, and are still making desolation in the world and in the Church.

Lest there be any fornicator - Any licentious person who would turn the Gospel of the grace of God into lasciviousness.

Or profane person, as Esau - It is not intimated that Esau was a fornicator; and the disjunctive η, or, separates the profane person from the fornicator. And Esau is here termed profane, because he so far disregarded the spiritual advantages connected with his rights of primogeniture, that he alienated the whole for a single mess of pottage. See the note on Gen 25:34. The word βεβηλος, which we translate profane, is compounded of βε, which in composition has a negative signification, and βηλος, the threshold of a temple or sacred edifice; and was applied to those who were not initiated into the sacred mysteries, or who were despisers of sacred things, and consequently were to be denied admittance to the temple, and were not permitted to assist at holy rites. Indeed, among the Greeks βεβηλος signified any thing or person which was not consecrated to the gods. Hence, in the opening of their worship, they were accustomed to proclaim,

Procul, O procul, este profani!

Virg. "Hence! O hence! ye profane."

And,

Odi profanum vulgus, et arceo.

Hor. "I abominate the profane vulgar, and drive them from the temple."

The Latin profanus, from which we have our word, is compounded of procul a fano, "far from the temple," properly an irreligious man.

Sold his birthright - The first-born, in patriarchal times,

1. Had a right to the priesthood, Exo 22:29.

2. And a double portion of all the father's possessions, Deu 21:17.

3. And was lord over his brethren, Gen 27:29, Gen 27:37; Gen 49:3.

4. And in the family of Abraham the first-born was the very source whence the Messiah as the Redeemer of the world, and the Church of God, were to spring. Farther,

5. The first-born had the right of conveying especial blessings and privileges when he came to die. See the case of Isaac and his two sons, Jacob and Esau, in the history to which the apostle alludes, Genesis 27; and that of Jacob and his twelve sons, Genesis 49;

In short, the rights of primogeniture were among the most noble, honorable, and spiritual in the ancient world.

When he would have inherited the blessing - When he wished to have the lordship over the whole family conveyed to him, and sought it earnestly with tears, he found no place for a change in his father's mind and counsel, who now perceived that it was the will of God that Jacob should be made lord of all.

Repentance - Here μετανοια is not to be taken in a theological sense, as implying contrition for sin, but merely change of mind or purpose; nor does the word refer here to Esau at all, but to his father, whom Esau could not, with all his tears and entreaties, persuade to reverse what he had done. I have blessed him, said he, yea, and he must be blessed; I cannot reverse it now. See the whole of this transaction largely considered and explained, See the notes on Gen 25:29, etc., and see Gen 27:1 (note), etc. Nothing spoken here by the apostle, nor in the history in Genesis to which he refers, concerns the eternal state of either of the two brothers. The use made of the transaction by the apostle is of great importance: Take heed lest, by apostatizing from the Gospel, ye forfeit all right and title to the heavenly birthright, and never again be able to retrieve it; because they who reject the Gospel reject the only means of salvation.

For ye are not come unto the mount that might be touched - I believe the words ψηλαφωμενῳ ορει should be translated to a palpable or material mountain; for that it was not a mountain that on this occasion might be touched, the history, Exo 19:12, Exo 19:13, shows; and the apostle himself, in Heb 12:20, confirms. It is called here a palpable or material mount, to distinguish it from that spiritual mount Sion, of which the apostle is speaking. Some contend that it should be translated tacto de caelo, thunder-struck; this sense would agree well enough with the scope of the place. The apostle's design is to show that the dispensation of the law engendered terror; that it was most awful and exclusive; that it belonged only to the Jewish people; and that, even to them, it was so terrible that they could not endure that which was commanded, and entreated that God would not communicate with them in his own person, but by the ministry of Moses: and even to Moses, who held the highest intimacy with Jehovah, the revealed glories, the burning fire, the blackness, the darkness, the tempest, the loud-sounding trumpet, and the voice of words, were so terrible that he said, I exceedingly fear and tremble.

These were the things which were exhibited on that material mountain; but the Gospel dispensation is one grand, copious, and interesting display of the infinite love of God. It is all encouragement; breathes nothing but mercy; is not an exclusive system; embraces the whole human race; has Jesus, the sinner's friend, for its mediator; is ratified by his blood; and is suited, most gloriously suited, to all the wants and wishes of every soul of man.

But ye are come unto mount Sion - In order to enter fully into the apostle's meaning, we must observe,

1. That the Church, which is called here the city of the living God, the heavenly Jerusalem, and mount Sion, is represented under the notion of a City.

2. That the great assembly of believers in Christ is here opposed to the congregation of the Israelites assembled at Mount Sinai.

3. That the innumerable company of angels is here opposed to, those angels by whom the law was ushered in, Act 7:53; Gal 3:19.

4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, Exo 24:5, Exo 19:22.

5. That the mediator of the new covenant, the Lord Jesus, is here opposed to Moses, the mediator of the old.

6. And that the blood of sprinkling, of Christ, our High Priest, refers to the act of Moses, Exo 24:8 : "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."

1. The description in these verses does not refer to a heavenly state; for the terrible nature of the Mosaic dispensation is never opposed to heaven or life eternal, but to the economy of the New Testament.

2. In heaven there is no need of a mediator, or sprinkling of blood; but these are mentioned in the state which the apostle describes.

The heavenly Jerusalem - This phrase means the Church of the New Testament, as Schoettgen has amply proved in his dissertation on this subject.

To an innumerable company of angels - Μυριασιν αγγελων· To myriads, tens of thousands, of angels. These are represented as the attendants upon God, when he manifests himself in any external manner to mankind. When he gave the law at Mount Sinai, it is intimated that myriads of these holy beings attended him. "The chariots of the Lord are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place;" Psa 68:17. And when he shall come to judge the world, he will be attended with a similar company. "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him;" Dan 7:10. In both these cases, as in several others, these seem to be, speaking after the manner of men, the body guard of the Almighty. Though angels make a part of the inhabitants of the New Jerusalem, yet they belong also to the Church below. Christ has in some sort incorporated them with his followers, for "they are all ministering spirits, sent forth to minister to them that shall be heirs of salvation," and they are all ever considered as making a part of God's subjects.

To the general assembly - Πανηγυρει. This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come - to the general assembly of innumerable angels; and this is probably the true connection.

The word πανηγυρις is compounded of παν, all, and αγυρις, an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, etc.; and hence a speech pronounced in favor of any person at such festive assemblies was called πανηγυρικος λογος, a panegyrical discourse; and hence our word panegyric.

The first-born - Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor, first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent.

Which are written in heaven - Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, etc., the names of all the citizens of a particular city; and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, etc. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer; and wo to him who attempts to prevent them!

God the Judge of all - The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, etc.; under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority.

The spirits of just men made perfect - We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: -

1. The Just Perfect, צדיקים גמורים tsaddikim gemurim.

2. The wicked perfect, רשעים גמורים reshaim gemurim.

3. Those between both, בינוניים beinoniyim.

1. The just perfect are those,

1. Who have conquered all brutal appetites and gross passions.

2. Who have stood in the time of strong temptation.

3. Who give alms with a sincere heart.

4. Who worship the true God only.

5. Who are not invidious.

6. Those from whom God has taken יצר הרע yetser hara, evil concupiscence, and given יצר טוב yetser tob, the good principle.

2. The wicked perfect are those,

1. Who never repent.

2. They receive their portion in this life, because they can have none in the life to come, and are under the influence of יצר הרע yetser hara, the evil principle.

3. The intermediate are those who are influenced partly by the evil principle, and partly by the good. - See Schoettgen.

In several parts of this epistle τελειος, the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the τετελειωνεμοι are the adult Christians, who are opposed to the νηπιοι or babes in knowledge and grace. See Heb 5:12-14; Heb 8:11; and Gal 4:1-3. The spirits of the just men made perfect, or the righteous perfect, are the full grown Christians; those who are justified by the blood and sanctified by the Spirit of Christ. Being come to such, implies that spiritual union which the disciples of Christ have with each other, and which they possess how far soever separate; for they are all joined in one spirit, Eph 2:18; they are in the unity of the spirit, Eph 4:3, Eph 4:4; and of one soul, Act 4:32. This is a unity which was never possessed even by the Jews themselves in their best state; it is peculiar to real Christianity: as to nominal Christianity, wars and desolations between man and his fellows are quite consistent with its spirit. See at the end of the chapter, (note).

And to Jesus the mediator of the new covenant - The old covenant and its mediator, Moses, are passed away. See Heb 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Savior and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity.

To the blood of sprinkling - This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus.

Better things than that of Abel - God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself.

Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.

See - Βλεπετε· Take heed, that ye refuse not him - the Lord Jesus, the mediator of the new covenant, who now speaketh from heaven, by his Gospel, to the Jews and to the Gentiles, having in his incarnation come down from God.

Him that spake on earth - Moses, who spoke on the part of God to the Hebrews, every transgression of whose word received a just recompense of reward, none being permitted to escape punishment; consequently, if ye turn away from Christ, who speaks to you from heaven, you may expect a much sorer punishment, the offense against God being so much the more heinous, as the privileges slighted are more important and glorious.

Whose voice then shook the earth - Namely, at the giving of the law on Mount Sinai; and from this it seems that it was the voice of Jesus that then shook the earth, and that it was he who came down on the mount. But others refer this simply to God the Father giving the law.

Not the earth only, but also heaven - Probably referring to the approaching destruction of Jerusalem, and the total abolition of the political and ecclesiastical constitution of the Jews; the one being signified by the earth, the other by heaven; for the Jewish state and worship are frequently thus termed in the prophetic writings. And this seems to be the apostle's meaning, as he evidently refers to Hag 2:6, where this event is predicted. It may also remotely refer to the final dissolution of all things.

The removing of those things that are shaken - The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans.

As of things that are made - That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent.

Those things which cannot be shaken - The whole Gospel system, which cannot be moved by the power of man.

May remain - Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.

We receiving a kingdom - The Gospel dispensation, frequently termed the kingdom of God and the kingdom of heaven, because in it God reigns among men, and he reigns in the hearts of them that believe, and his kingdom is righteousness, peace, and joy in the Holy Ghost.

Which cannot be moved - Which never can fail, because it is the last dispensation.

Let us have grace - Εχωμεν χαριν· Let us have, keep, or hold fast, the benefit or gift, that is, the heavenly kingdom which God has given us. This is the meaning of the word, 2Cor 8:4, and is so rendered by our translators; and it is only by this heavenly gift of the Gospel that we can serve God acceptably, for he can be pleased with no service that is not performed according to the Gospel of his Son.

If we prefer the common meaning of the word grace it comes to the same thing; without the grace - the especial succor and influence of Christ, we cannot serve, λατρευωμεν, pay religious worship to God; for he receives no burnt-offering that is not kindled by fire from his own altar.

Acceptably - Ευαρεστως· In such a way as to please him well. And the offering, with which he is well pleased, he will graciously accept; and if he accept our service, his Spirit will testify in our conscience that our ways please him. When Abel sacrifices, God is well pleased; where Cain offers, there is no approbation.

Reverence - Αιδους· With shamefacedness or modesty.

Godly fear - Ευλαβειας· Religious fear. We have boldness to enter into the holiest by the blood of Jesus, but let that boldness be ever tempered with modesty and religious fear; for we should never forget that we have sinned, and that God is a consuming fire. Instead of αιδους και ευλαβειας, modesty and religious fear, ACD*, several others, with the Slavonic and Chrysostom, have ευλαβειας και δεους, and others have φοβου και τρομου, fear and trembling; but the sense is nearly the same.

For our God is a consuming fire - The apostle quotes Deu 4:24, and by doing so he teaches us this great truth, that sin under the Gospel is as abominable in God's sight as it was under the law; and that the man who does not labor to serve God with the principle and in the way already prescribed, will find that fire to consume him which would otherwise have consumed his sin.

Wherefore, being encompassed with a cloud - A great multitude, tending upward with a holy swiftness. Of witnesses - Of the power of faith. Let us lay aside every weight - As all who run a race take care to do. Let us throw off whatever weighs us down, or damps the vigour of our Soul. And the sin which easily besetteth us - As doth the sin of our constitution, the sin of our education, the sin of our profession.

Looking - From all other things. To Jesus - As the wounded Israelites to the brazen serpent. Our crucified Lord was prefigured by the lifting up of this; our guilt, by the stings of the fiery serpents; and our faith, by their looking up to the miraculous remedy. The author and finisher of our faith - Who begins it in us, carries it on, and perfects it. Who for the joy that was set before him - Patiently and willingly endured the cross, with all the pains annexed thereto. And is set down - Where there is fulness of joy.

Consider - Draw the comparison and think. The Lord bore all this; and shall his servants bear nothing? Him that endured such contradiction from sinners - Such enmity and opposition of every kind Lest ye be weary - Dull and languid, and so actually faint in your course.

Unto blood - Unto wounds and death.

And yet ye seem already to have forgotten the exhortation - Wherein God speaketh to you with the utmost tenderness. Despise not thou the chastening of the Lord - Do not slight or make little of it; do not impute any affliction to chance or second causes but see and revere the hand of God in it. Neither faint when thou art rebuked of him - But endure it patiently and fruitfully. Pro 3:11, &c.

For - All springs from love; therefore neither despise nor faint.

Whom his father chasteneth not - When he offends.

Of which all sons are partakers - More or less.

And we reverenced them - We neither despised nor fainted under their correction. Shall we not much rather - Submit with reverence and meekness To the Father of spirits - That we may live with him for ever. Perhaps these expressions, fathers of our flesh, and Father of spirits, intimate that our earthly fathers are only the parents of our bodies, our souls not being originally derived from them, but all created by the immediate power of God; perhaps, at the beginning of the world.

For they verily for a few days - How few are even all our day on earth! Chastened us as they thought good - Though frequently they erred therein, by too much either of indulgence or severity. But he always, unquestionably, for our profit, that we may be partakers of his holiness - That is, of himself and his glorious image.

Now all chastening - Whether from our earthly or heavenly Father, Is for the present grievous, yet it yieldeth the peaceable fruit of righteousness - Holiness and happiness. To them that are exercised thereby - That receive this exercise as from God, and improve it according to his will.

Wherefore lift up the hands - Whether your own or your brethren's. That hang down - Unable to continue the combat. And the feeble knees - Unable to continue the race. Isa 35:3.

And make straight paths both for your own and for their feet - Remove every hinderance, every offence. That the lame - They who are weak, scarce able to walk. Be not turned out of the way - Of faith and holiness.

Follow peace with all men - This second branch of the exhortation concerns our neighbours; the third, God. And holiness - The not following after all holiness, is the direct way to fall into sin of every kind.

Looking diligently, lest any one - If he do not lift up the hands that hang down. Fall from the grace of God: lest any root of bitterness - Of envy, anger, suspicion. Springing up - Destroy the sweet peace; lest any, not following after holiness, fall into fornication or profaneness. In general, any corruption, either in doctrine or practice, is a root of bitterness, and may pollute many.

Esau was profane for so slighting the blessing which went along with the birth - right.

He was rejected - He could not obtain it. For he found no place for repentance - There was no room for any such repentance as would regain what he had lost. Though he sought it - The blessing of the birth - right. Diligently with tears - He sought too late. Let us use the present time.

For - A strong reason this why they ought the more to regard the whole exhortation drawn from the priesthood of Christ: because both salvation and vengeance are now nearer at hand. Ye are not come to the mountain that could be touched - That was of an earthy, material nature.

The sound of a trumpet - Formed, without doubt, by the ministry of angels, and preparatory to the words, that is, the Ten Commandments, which were uttered with a loud voice, Deu 5:22.

For they could not bear - The terror which seized them, when they heard those words proclaimed, If even a beast, &c. Exod 19:12, &c.

Even Moses - Though admitted to so near an intercourse with God, who "spake to him as a man speaketh to his friend." At other times he acted as a mediator between God and the people. But while the ten words were pronounced, he stood as one of the hearers, Ex 19:25; Ex 20:19.

But ye - Who believe in Christ. Are come - The apostle does not here speak of their coming to the church militant, but of that glorious privilege of New Testament believers, their communion with the church triumphant. But this is far more apparent to the eyes of celestial spirits than to ours which are yet veiled. St. Paul here shows an excellent knowledge of the heavenly economy, worthy of him who had been caught up into the third heaven. To mount Sion - A spiritual mountain. To the city of the living God, the heavenly Jerusalem - All these glorious titles belong to the New Testament church. And to an innumerable company - Including all that are afterwards mentioned.

To the general assembly - The word properly signifies a stated convention on some festival occasion. And church - The whole body of true believers, whether on earth or in paradise. Of the first - born - The first - born of Israel were enrolled by Moses; but these are enrolled in heaven, as citizens there. It is observable, that in this beautiful gradation, these first - born are placed nearer to God than the angels. See Jam 1:18. And to God the Judge of all - Propitious to you, adverse to your enemies. And to the spirits - The separate souls. Of just men - It seems to mean, of New Testament believers. The number of these, being not yet large, is mentioned distinct from the innumerable company of just men whom their Judge hath acquitted. These are now made perfect in an higher sense than any who are still alive. Accordingly, St. Paul, while yet on earth, denies that he was thus made perfect, Php 3:12.

To Jesus, the mediator - Through whom they had been perfected. And to the blood of sprinkling - To all the virtue of his precious blood shed for you, whereby ye are sprinkled from an evil conscience. This blood of sprinkling was the foundation of our Lord's mediatorial office. Here the gradation is at the highest point. Which speaketh better things than that of Abel - Which cried for vengeance.

Refuse not - By unbelief. Him that speaketh - And whose speaking even now is a prelude to the final scene. The same voice which spake both by the law and in the gospel, when heard from heaven, will shake heaven and earth. For if they escaped not - His vengeance. Much more shall not we - Those of us who turn from him that speaketh from heaven - That is, who came from heaven to speak to us.

Whose voice then shook the earth - When he spoke from mount Sinai. But now - With regard to his next speaking. He hath promised - It is a joyful promise to the saints, though dreadful to the wicked. Yet once more I will shake, not only the earth, but also the heaven - These words may refer in a lower sense to the dissolution of the Jewish church and state; but in their full sense they undoubtedly look much farther, even to the end of all things. This universal shaking began at the first coming of Christ. It will be consummated at his second coming. Hag 2:6.

The things which are shaken - Namely, heaven and earth. As being made - And consequently liable to change. That the things which are not shaken may remain - Even "the new heavens and the new earth," Rev 21:1.

Therefore let us, receiving - By willing and joyful faith. A kingdom - More glorious than the present heaven and earth. Hold fast the grace, whereby we may serve God - In every thought, word, and work. With reverence - Literally, with shame. Arising from a deep consciousness of our own unworthiness. And godly fear - A tender, jealous fear of offending, arising from a sense of the gracious majesty of God.

For our God is a consuming fire - in the strictness of his justice, and purity of his holiness.

1 WHerefore , seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the Sin which doth so easily beset us, and let us run with patience the race that is set before us.

The Spirit in this Chapter proceeds in his exhortation or counsel, unto Duties worthy of the former Doctrine of Christ, and suitable to the foregoing Examples, enumerated chap. 11. He introduceth it with an illative particle, [non-Latin text not transcribed], seeing all those Worthies finished their course through Faith, and received not the Promise since made good to us, Therefore is there something to be inferred.

We, I Paul, and you Hebrews, having enjoyed the better things provided by God for us, we are so much the more obliged; as also having such a multitude of Witnesses of so vast worth and Dignity, as all the Old-Testament-Believers were, distilling, like a Cloud, abundant influences, from their example, in doing and suffering for God, through Faith, on our Souls, to make us persevering in the Faith to the end, as they did; and so compassing us about, as we cannot want either direction or encouragement to it, whenever we look into their Histories for it.

Like the Grecian and Roman Racers, who laid aside their cumbersom Garments, so as they might more easily and lightly run their Race; in allusion to which, it is the conce[illegible: 2 letters]n of every Christian to lay aside, or put away all its Worldly cumbrances, which would clog it in its Race, its corrupt self, the World, &c. Matth. 16.24. Luke 21.34. 1 Tim. 6.9, 10, 11. and 2▪ Tim. 2.4.

The evil weight▪ inward is the Old-Man, the corrupt Nature, which remaineth in every Christian, stiled by Paul, the Body of Death, Rom. 7.24. but especially each Christian's own personal iniquity, which sticks, and cleaves nearer to him than his Garments, and which made David so careful about it, in Psal. 18.23. that which is so compassing and clasping him about; that he is so far from r[illegible: 1 letter]nning, he cannot move for it, 1 Cor. 9.27. Col. 3.5. This they are to mortify in them.

That how distant soever the Goal is, which finisheth the Race of a Christian's Life, yet the way passing to it, though it be troublesom and long, and being set to us by God himself, must be patiently, stre[illegible: 2 letters]ously and constantly run, that they may obtain it, Psal. 119.32, 33. Luke 13.24. 1 Cor. 9.24, to 27. Gal. 5.7. Phil. 3.13, 14. 2 Tim. 4.7. The Cloud of Witnesses have so run it before them for their direction and encouragement.

Marginal references: 1 Pet. 2.1, 2.; Rom. 12.12. Chap. 10.36.

2 Looking unto Jesus the author and finisher of our Faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.

As if all the former Witnesses were not enough, he adds a more excellent one than them all, even our Lord Jesus Christ, who is not only a Pattern to them in their Race and running of it, but a help, and for which end they were looking to him, the word [non-Latin text not transcribed] is only here used in all the New Testament, and signifieth a looking off from whatever would distract us from earnestly looking on the proposed Object alone; and though a word of sense, yet here noteth an act of the mind. It is borrowed from Racers, the similitude of whom the Apostle further improves; they fixedly eye their Guides or Leaders, to help them on in their course; so must a Christian in his Race look off from all-things else, and singly and intently look on Jesus to help him thorough it; [non-Latin text not transcribed], see chap. 2.10. here it denotes Jesus to be the great Instituter of, and chief Leader in the Christian Race, and Perfecter of them in running it. The disposition, grace, ability and success which they have for running, it is all from him; from the beginning of the work of Faith unto the end of it, to the finishing of the course, he doth infuse, assist, strengthen and accomplish the work of it to the last. Iohn 6.29, 30. Phil. 4.13. 2 Tim. 4.7. 1 Iohn 5.4, 5.

Who for that joyful and glorious state which was clearly represented, and faithfully promised to him by his Father to succeed his Sufferings, that he should immediately attain himself, and successively communicate to all who believe in him, Luke 24.26. Iohn 17.1.5, 24. 1 Pet. 1.11. This did so chear and strengthen him,

that with unexpressible Patience he chearfully endured his Cross with all the concomitants of it, the Sorrows in his Soul, the torturing pains in his Body, of Buffetings, Smitings, Piercings of Thorns, tearing his Flesh with Scourges, boring of his Hands and Feet with Nails, with all the Evils that either the malice or rage of Devils or Men could inflict on him; he was neither weary of his Burden, nor shrinking from, nor fainting under it. With what Invincible Meekness, and Passive Fortitude did he undergo all was foretold of him! Isa. chap. 53.

At the same time slighting and casting out of his thoughts all the disgrace poured on him by his Enemies, both in his Mind and Action, contemning all the Blasphemies, Taunts, Reproaches, and shameful carriages of Sinners to him, suffering without any emotion all their Indignities, even in the most shameful Death it self, Phil. 2.6, 7, 8. though he were the most innocent, as excellent person in all the World.

The issue of all which, was his exaltation by God for his abasement by Man; he riseth from the Dead, ascendeth to Heaven, sets himself down as a triumphing Conqueror over Sin, the Prince of the Powers in the Air, Death and Hell, at the right hand of the Throne of God, and thence discovers himself in his State and Glory, as the great Ruler of the World, King of Kings, and Lord of Lords, Phil. 2.9, 10. see chap. 8.1. And the glorious Rewarder of those who serve him, and suffer for him.

Marginal references: Or, Beginner.; Chap. 1.3.13.

3 For consider him that endured such contradiction of Sinners against himself, lest ye be wearied and faint in your minds.

The connection is rational, that they ought to regard this example, for that there were greater Sufferings behind than any yet they had endured, which would inforce it, as v. 4. [non-Latin text not transcribed], signifieth the use of a proportionable consideration, thinking on, or reasoning about this Example within a Man's self, such as may make the Considerer bear a proportion to the Subject considered,

this Jesus spoken of before, who most patiently submitted to, and perseveringly bore up under such opposition and contradiction by the Words and Works of the most wicked and vilest Men against himself, who was the most innocent and best of Men, always going about doing good to them, so as their Sin and his Patience were without Parallel; none was ever so Scorned, Taunted, Reviled, Blasphemed, Spit on, and Ignominiously treated like him; and never any so invincibly endured it, Rom. 15.3.

The reason of this consideration is, lest faintness, languishing, or deficiency of Soul, that is, of vigour, strength and activity of heart in Grace should befall them, and so they should lye down and cease to run the Christian Race, which the Devil designed to oblige them to, as he would Christ, by the multitude and soreness of the contradictions, they should suffer from Sinners in it, so greatly as would not end but by broaching their Life Blood, as they did Christs, and these must expect from them.

4 Ye have not yet resisted unto blood, striving against Sin.

Ye have suffered much for Christ already, but there is more that he requires from you, and is yet behind, chap. 10.32, 33, 34. The Condition he fixt with you as his Disciples, in Luke 14.26. to lay down your Life as well as your Relations and Goods for him. You may yet be called to testify to him, by suffering a violent and bloody Death from his and your Enemies, as other Martyrs had done for him: consider him who hath suffered a worse Death for you, to sweeten yours to you, that you do not faint, fail, or turn Apostates from him and his Truth; resisting with Agonies whatsoever Men or Devils use to entice, or force us to Apostatize from Christ, since there will be neither Arts nor Powers wanting to it; Watch you, Pray, and strive to the utmost against them, Luke 22.31, 32. 1 Pet. 5.9.

5 And ye have forgotten the exhortation, which speaketh to you as to children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.

[non-Latin text not transcribed], whether rendred interrogatively, have ye forgotten? or positively, ye have forgotten, either way it carrieth a check upon their forgetfulness, of what was of the greatest importance for them to remember in the time of Persecutions, and implieth a direction of them to their Duty, that they ought to remember the Counsel or Command given by God to them, how to interpret these Persecutions for Christ and the Gospel, and how to improve them; and so introduceth a further help to their running of the Race of God with Patience.

[non-Latin text not transcribed] notes properly Consolation, and is here a consolatory Exhortation to the management of a Duty which would be highly such to them, and a Dehortation from an Evil which would greatly prejudice them; when it is said, to speak, it is a Metonymy of the Effect for the Efficient; the Lord in the Exhortation speaking this to them.

These Words were written by Solomon, from God unto his Children in that time; and God speaks no less by him to these Hebrews, who were his Children now, as to all others who are such, or should be such Children to him. And whereas it is spoken singularly, My son, it is to every Child of God in Christ Jesus, and so collectively includeth all of them.

The Dehortation is written in Prov. 3.11. that not one of these Children should care little for, or set light by, denying all regardlesness, senslesness of, and incorrigibleness under such smart Correction as a Parent gives to a Child, either by himself, or by any other to whose care it is committed; but this Chastening is from the Lord, the most gracious and tender Father, who can do them no Evil, and will profit and benefit them by it. As they come from their Persecutors for the sake of Christ, they are Injuries, but as ordered by God their Father, they are so many favours to them, preventing Sin, preserving in Duty, and preparing them for Blessedness.

No[illegible: 1 letter] to nauseate his Rebukes, or to faint under them; neither to let our Faith or Hope in our Father fail, nor to sink in our Love to him, his Way, or Truth, or Religion; nor to be weary, and give over our Course, because of Persecutions, but continuing faithful to him to the end, v. 14, 15. Matth. 10.22. Luke 22.28, 29.

Marginal references: Job. 5.17. Prov. 3.11.

6 For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth.

Scourgeth, noteth the highest degree of Chastening, even with the sharpest and most smarting Punishment, wherein God proceedeth with all and every Son or Child, not any excepted, whom he hath Adopted and received into his Bosom with complacency and delight, chap. 5.8. compare Prov. 3.12. Matth. 17.5. Rev. 3.19. where though the Words do vary, yet the sense is one and the same; God correcting, as a Father, the Son in whom he delighteth.

For, sheweth this to be a suasory reason against fainting under God's rebukes, and enforcing the foregoing Duty; since whomsoever, Son or Daughter, every Child that God the Father choicely loveth, taketh into his Bosome, tendreth as a Parent doth a Child, Ephes, 5.1. He nurtureth, instructs, corrects by his Word and Rod in its respective measure, for their spiritual profit and advantage, 1 Cor. 11.32.

7 I[illegible: 1 letter] ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not?

His reason he illustrateth from the convertibility of suffering Affliction and Chastening from God the Father, and being his Child; If ye have a Child-like sense of Chastening, such Afflictions and Sufferings from him, as the Father ordereth to you; so as quietly and patienly to bear them, and by Faith expecting a saving issue from them; God the Father in Love Chastening you, beareth, carrieth and offereth himself to you as a Father to his Son full of Grace and Love, Levit. 26.41.. Iob. 13.15. Psal. 89.30. Micah 7.9.

No Son or Child of God can be instanced in, who was capable of Chastening, but more or less hath felt it, even God's only and best beloved one, chap. 5.8. for our sakes felt it, Isa. 53.5. The Interrogation is a vehement assertion, and so to be resolved.

8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

But if God chasten ye not, or if he do, and ye have not Grace, or do not rightly endure it, are not managing your selves well under it, nor are profited by it, when all and every one of his Children are partakers of it, then are ye a false and spurious Seed, and not God's genuine Offspring, Bastards in his account; and indeed so the most forlorn, wretched persons of all others, left under the Power and Dominion of Sin, hurrying them on to their utter Destruction, Iohn 8.41. These Visible Church-Members have a Bastardly disposition, Hearts alienated from God and his Law, and inclined to the Will and Works of the Flesh, expressing it in their conversation, running into the excess of Sin, having no chastning to restrain them, and are deserted by God for it, Isa. 1.4, 5, 6. Hos. 4.14, 17.

9 Furthermore we have had fathers of our flesh who corrected us, and we gave them reverence, shall we not much rather be in subjection unto the Father of spirits and live?

He enforceth the Duty of not despising nor fainting under the Lord's Chastening, from the consideration of his being our Father, and better than any Earthly one, and from his Goodness in that relation, and therefore we ought to submit to it: We have had our natural Parents, as we are Children, and who were the subordinate cause of our Being as to our Bodies, chap. 7.5, 10. and they were Instructors and Correctors of us; made use of the Rod as well as the Word for our nurture; they have Whipt and Chastised us, putting us to Smart and Pain, 2 Sam. 7.14. Prov. 22.15.

[non-Latin text not transcribed] imports a tur[illegible: 1 letter]ing of Bowels and Spirits within them towards their Fathers, covered with shame and blushing for their faults, and afraid to look them, when offended, in the Face; reverencing them, chastening, and submitting to the Penalty, so as to reform and turn from the faults for which they were corrected.

The Expostulation shews the vehemency of the Argument more than a simple position. It is the highest reason, of all right we must and ought (being as well our Priviledg as Duty) to deny our selves, and be in that subjection, the free and willing subordination of our Spirits to God, as the Rod calls for it, receiving the Correction, reforming under it, and resigning our Souls to him who is the Creator of them as to their natural and spiritual Being, and the Soveraign, Guardian, Protector, and Disposer of them; Men nor Angels have any power over them, but this Father of them only, and his great Work and Concern is about them, Gen. 2.7. Numb. 27.16. Eccles. 12.7. Zech. 12.1.

By his chastning of our Spirits, our Immortal Souls, Io[illegible: 1 letter]n 3, 6. Rom. 8.5, 6. He is furnishing them with more Spiritual Life, whereby they are enabled to live and move wholly to God, from Grace to Glory. He makes them live more the life of God, which God in Flesh lived on Earth, Gal. 2.20. Ephes. 4.18. Phil. 1.21. 1 Pet. 4.6. 1 Iohn 3.9. This Chastening promotes this Honourable Life as an Instrument and means in God's hand, and advanceth it daily, till it is perfected in Eternal Life, Acts 14.22. Rom. 5.3, 4, 5. and 8.18. 2 Cor. 4.17, 18. Iames 1.12. Iude v. 22.

Marginal references: Num. 16.22. Isa. 57.16.

10 For they verily for a few days chastened us after their own pleasure; but he f for our profit, that we might be partakers of his holiness.

As God hath his Prerogative in paternity, so he hath the transcendency in the end of Chastening his Children; for our natural Parents, Fathers of our Bodies, nurtured us by the Word and Rod for a little time, the days of Childhood and Youth, as they would and thought Good, as they apprehended their Power over them, Arbitrarily, Passionately, without reaching what is best for them by it; their own thoughts whether good or bad, were the rule of their chastening, and such as their thoughts are, such is their end, how imperfect and defective must that be? I, But God the Father of our Spirits corrects us [non-Latin text not transcribed], which strictly notes comportation, intimating, that in his Chastening his Children, he brings in his help, puts as it were his Shoulder to it, brings in his stock of Grace, and so bears together with them unto their advantage and profit in spiritual life, and this during our whole Lives, That which he bears home to them, and puts in them by his Chastening, is his Holiness; of which being made partakers they thrive mightily as to their Spiritual Life, and increase in the Divine Nature with all the increases of God, Ephes. 3.13.19. Col. 2.19.

11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

A further Argument to perswade Christians not to despise nor faint under the Lord's Chastenings, is the good issue of them, subjoined to fortify them against the suggestions of Flesh and Blood; as if they could not be from Love, nor for good, because they are smarting and grievous; therefore the Spirit asserts the Truth as to both: All these Chastening[illegible: 1 letter] and rebukes that the Father of Spirits inflicts on his Children, not one excepted, are for all the time they are so inflicted, sensed by his Children to be as they are; they feels them to have no Ioy in them, but a great deal of Grief, Pain, and Smart, are not pleasing of themselves; and God would not have them to be so, but his to feel the Smart of his Rod, when he corrects them with it.

Yet have not his Children any reason to despond or faint under them; for they are not always to continue, and there accrueth after them a Benefit to them, that will make amends for them all the afterward-following to Eternity; this chastening rendreth and bringeth forth to all the corrected Children, who labour to improve the Smart, under God's Direction and Blessing, a righteous Compliance with the whole Will of God, and a purging out of all Sin, Isa. 27.9. filling the Soul full of Joy and Peace, and securing to the chastened a confluence of all that Good that will abundantly reward them for their Sufferings, setting them above them, and making them blessed, Isa. 32.17. Rom. 5.1, to 5. Iames 1.2, 3, 4.

12 Wherefore lift up the hands which hang down, and the feeble knees.

This introduceth the use of the Doctrine of God's chastening Providences, stated before; Therefore concludes the Rationality, and necessity of the Duty subjoyned, as consequent, from the Truth asserted before. [non-Latin text not transcribed] notes the making, or setting aright that wh[illegible: 1 letter]ch was out of its proper place and posture, as disordered Members, into their right Frame and Composure, that there be not any Let in our Christian Race, nor fainting by our Course in it. By hanging down hands, and palsy Knees, are metaphorically represented the Hearts, Spirits, and Souls of these Children, such as droop, despond, and are ready to faint and die away under chastening, Isa. 35.3, 4, 5, 6. The Sum of the Counsel, is rightly to compose our Thoughts, Affections, and Members, under Trials from notorious Enemies, and unbelieving Brethren, so as to perfect our Christian Course in the fear and strength of God, continuing stedfast in Prayer, 1 Tim. 2.8. walking constantly in God's Ways, and obeying all his Commandments, Psalm. 119.48, 100. patiently bearing all God's Corrections, and bringing forth the peaceful Fruit of them. This is the Truth of the Metaphor.

13 And make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed.

Make straight, smooth Ways, such as have all Stones of stumbling, and Rocks of Offence removed, so as themselves may be set right in Comfort, and Duty and walking, lest being lame or halting in their Minds between Judaism and Christianity, because of the violent Persecution of them by their infidel Brethren, they should be turned aside out of God's way, erring, and deviating from the Truth of the Gospel, but that they be restored to it, so as no Sufferings upon that account, under God's Hand, might make them suppress the Truth, or expose them to apostacy, or to walk as Stumbling-blocks to others, and wounding their own Souls, Acts 15.1. Gal. 2.11, to 25. and 6.12.

Marginal references: Or, even.

14 Follow peace with all men, and holiness , without which no man shall see the Lord:

Here begins the second head of Counsel in this Chapter. That seeing the Gospel-Church-Officer, the great Reconciler of Sinners to, and Sanctifier of them for God, was fully revealed to them; it did now concern them to promote Peace with Men, and perfect Holiness towards God: this is pursued to the end of the Chapter. [non-Latin text not transcribed] imports such a fierce, unwearied, unsatisfied Pursuit, as Persecutors make after the innocent Servants of Christ, till they have their Purposes on them; and so sets out the real, earnest, violent, unwearied, constant Pursuit and Labour after Peace, i. e. Concord, Unanimity, and comfortable Consociation in all things, good and lawful to all sorts of Persons, in Thought, Word, and Deed, as far as it is possible for us. Psalm 34.14. 1 Cor. 10.32. and 13.4, 5, 7. and 1 Pet. 3.10, 11.

[non-Latin text not transcribed] is all that Habit and Frame of Heart, which becometh Souls to have towards God, enjoying all Purity from spiritual Uncleanness, and a Conformity to the Holiness peculiar to God, Ephes. 4.24. The Result and Quintescence of all the Graces of the Spirit, is Holiness, 1 Pet. 1.15, 16. 1 Iohn 3.2, 3. labouring to the Perfection of this within our kind, Psalm 110.3. 2 Cor. 7.1.

A Soul destitute of Holiness, is in no Capacity, either of Faith, or Sight to see the Lord; they can have no Union to, Communion with, or Fruition of God in Christ, neither in Grace or Glory, implying and assuring them with Holiness, they may see and enjoy him, Matth. 5.8. 1 Cor. 6.9, 10. and 12.13. Gal. 5.21. 1 Iohn 3.2, 3.

Marginal references: Rom. 12.18. 2 Tim. 2.22.

15 Looking diligently, lest any man fail of the grace of God; lest any root of bitterness springing up, trouble you, and thereby many be defiled:

To further their Pursuit of Peace and Holiness, he metaphorically proposeth a Caution against what might stop them in it, which he properly specifieth and exemplifieth in Esau, from v. 15, to 18. [non-Latin text not transcribed] notes a very strick and severe inspecting themselves: Its Primitive, [non-Latin text not transcribed], signifieth such a looking to a thing, as those, who, in shooting, aim at the Mark; and the Preposition adds intention to the Action, signifying a most earnest Care in Christians over themselves, in them over others, and in Ministers over them all.

Lest any Person among them should fail of Grace offered in the Gospel to it, and never have it, Tit. 2.11, 12. or apostatize from the Profession of it, by Seduction or Persecution, ch. 4.1. and 10.38. 2 Cor. 6.1. comp. Gal. 1.6. and 3.3.

A Metaphor borrowed from Plants, to which Roots are proper, and which was used by Moses before, Deut. 29.18. A Root bearing a poisonful Herb; intending by it such Persons, whose Nature, Words, and Works, are so bitter unto God, as Gall and Wormwood are to Men, such as apostatized from God to Idols. The Apostle intending hereby the hindring the springing up, and growing of Errors, Heresies, or Immoralities, as Profaneness, Filthiness, &c. which are apt to infect Churches, and, as they spread, to molest, trouble, and disturb them, and to keep them from pursuing Holiness, ch. 3.8. Hosea 12.14. Galat. 1.7. Iames 3.14.

Lest by but one such poisonous Root, a whole Church of Christians may be infected and poisoned, their Sin being as apt to spread and diffuse it self, as Leaven, 1 Cor. 5.6. to taint the whole Lump, Gal. 5.9. and how early, even in the Apostles time, for want of obeying this Caution, were the Primitive Churches corrupted, both in Doctrine and Morals, by loose, filthy Hereticks among them.

Marginal references: Or, fall from.

16 Lest there be any fornicator, or profane person as Esau , who for one morsel of meat sold his birth-right.

This properly interprets the Root of Bitterness, before, by two special Fruits of it. Vncleanness, [non-Latin text not transcribed] is not to be taken so strictly, as only to note Fornication, Uncleanness committed by unmarried Persons, but all sorts of Pollution and Filthiness, as it is used in the general Decree, Acts 15.29. such Defilements as had crept in among them already, to which many were propense and inclined, whence warned of, and charged against it by Iames, Peter, and Iude, in their Epistles.

[non-Latin text not transcribed] imports one who had a bitter frame of Spirit against the first Table, one of an impure Mind to Godward opposite to Godliness, who neglects and spurns at holy things, roling it self in its own Pleasures, Riches, Honours, with a despising of God, his Grace, and Glory, 1 Tim. 1.9. and 4.7, and 20. 2 Tim. 2.16.

Esau the best Example to these Hebrews, he being Iacob's Brother, who was most notoriously profane, who irreligiously undervalued and despised the Blessing of the Birthright, to which was entailed by God the double Portion, the Priesthood and Dominion over the Family, the Blessings of the Covenant, and the being a Type of Christ; he basely and impiously gave it away to his younger Brother, slighting it, and freely and fully making it over to him, and all for one eating, the base gratifying of his sensual Appetite but once. Gen. 25.32, 34. Like to whom were those, Phil. 3.18. 2 Pet. 2.10, to 20. Iude v. 4, to 20. In these is his filthy, profane Spirit improved.

Marginal references: Eph. 5.3. Col. 3.5.

17 For ye know how that afterward when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

As Esau's Sin was, such was his Penalty; for they knew, and were well acquainted with this in Moses's History of him, That after he had despised his Birth-right, and sold it, being at Man's Estate, Gen. 27. and was desirous to inherit that Blessing, he was rejected by his Father, as well as by God, and could not obtain it, being unalterably setled on Iacob by both.

He found no place of Repentance, as to the giving it, with God who gave it, and would not alter it, Rom. 11.29. nor with his Father, who did not repent of giving it to Iacob, but confirmed it, Gen. 27.33, 40. and 28.1, 3, 4. And this, altho he sought the Blessing from his Father with Cries and Tears, Gen. 27.34, 38. How therefore should these Hebrews, knowing all this, root out such a Root springing up in themselves, or others, that they might not be guilty of such Sin, lest having despised God's Blessing for their own Ease, Honours, or Profits in this World, when they may desire to seek with Tears the Blessing of the eternal Inheritance from God, and he should irreversibly reject them. See Matth. 7.22, 23.

Marginal references: Or, way to change his mind.

18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest;

For, sheweth from this Verse to the 25th, the Apostle inforcing on these Hebrews, and with them on all Christians the Pursuit of Holiness and Peace, by subjoining the great helps they have for it, beyond what the Old-Testament-Church had, they being freed from the Legal Dispensation, which was less helpful to it, and admitted to that of the Gospel, most promoting it. The first he layeth down from v. 18, to 22. and the other from v. 22, to 25. They are freed from the Covenant-Dispensation at Mount Sinai.

You have not been called, as to your Body, to journey it to Sinai, or as to your Faith to close with that Covenant-Administration, to depend on, or have any Expectation from it, as delivered by Moses at Mount Sinai in Arabia, a Mountain visible, tactible, sensible, on earth; signifying the Covenant-Dispensation from this Mount to be low, and earthy, occasioning earthy Thoughts of God, and carriage to him, sticking in an earthy Altar-Sacrifice, and carnal, and sensual Religion, to the Law written in Stones, without minding the Spirituality of it, or having it in Hearts, walking wisely in this Wilderness-state, yet by the Charge of God, not touchable by Israel at that time, tho they came near to it in the third Month after their coming out of Egypt, Exod. 19.1, 12, 13, 23.

To the Fire, in the which the Lord descended on the Mount, Exod. 19.18. which burnt unto the midst of Heaven, Deut. 4.11. and 5.23, 24. and would consume them that broke that Law, which he spake to them out of it, Deut. 33.2.

To the black, thick Smoke that ascended as the Smoke of a Furnace, Exod. 19.18. to Darkness, occasioned by the thick Clouds enveloping the Mount, Deut. 4.11. and 5.23. to Tempest, the Storm of Thundering, and Lightnings, and Earthquake, the terrible Attendants of this Solemnity, Exod. 19.16, 18. and 20.18. All these shadowing forth the fiery and terrible Storms of Wrath and Indignation, which should pursue the breakers of this Covenant, to the lowest Hell; giving them in this Delivery of the Law, a visible Type of what should be the issue of their breaking it, Exod. 19.22, 24. These Terrors of the Almighty did so fright them, that they run from God, and set not themselves to the serious pursuit of Holiness, Isa. 33.14.

Marginal references: Exod. 19.12, 18, 19.

19 And the sound of a trumpet, and the voice of words, [illegible: 1 letter]hich voice they that heard , intreated that the word should not be spoken to them any more:

Which was most shrill and dreadful, it sounded long, and waxed louder and louder, giving a fearful Alarm unto Israel to draw near to the Lord to hear his Law to them, and covenant with them, and to see a Type of their Doom, if they transgressed it, in an obscure Representation of the General Judgment, Exod. 19.16, 19. and 20.18. compare 1 Thess. 4.16. 2 Thess. 1.7, 8, 9.

The People being overwhelmed with the Majesty and Dreadfulness of that Voice, deprecated any more such for matter or manner of Manifestation to them, Exod. 20.19. Deut. 5.23, 24, 25, 26. and ch. 18.16. And therefore desired Moses to speak to them God's Law, and that God might speak no more.

After which Alarm, the Angel of the Covenant uttered his Voice out of the Fire most majestickly, distinctly, and loudly, spake to Israel in their own Language, the Ten Words, or Commandments, that they might hear and understand them, so as they sensed them to be dreadful for their sound and matter, Exod. 20.1, to 20. Deut. 4.10, 12, 13. and 5.1, to 28.

Marginal references: Exod. 20.19.

20 For they could not endure that which was commanded. And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.

The reason of the foregoing Deprecation, and which adds to the Terribleness of this Covenant-Dispensation; for the Voice surpassed their Strength and Capacity, that they must die, if they heard it any more; so dreadful was the sound and matter of it: for the Commandment and threatning was, That if any Man or Beast did but as much as touch the Mountain, they should die for it, Exod. 19.12, 13, 21, 23, 24. Therefore was Moses so strictly charged to look to it, and to provide against it, shewing the Dreadfulness of that Covenant-Dispensation, that if Men did not keep their Beasts from coming near, they should be stoned, or darted to Death; how much more themselves, if they should transgress the Law, which, tho it was designed to lead them unto Christ, yet was not generally so discerned or used by them. So that if the Publication of it be so terrible, how much more the Punishment for breaking it? Exod. 20.20.

21 And so terrible was the sight, that Moses said, [illegible: 1 letter] exceedingly fear and quake.

It must needs be a dreadful, fearful, horrid, and astonishing Apparition, and Exhibition of the great Law-giver here, that such a Person as Moses, so sanctified by him, so favoured with Familiarity with him, so constituted Mediator between the People and God in this Work for their Good and Comfort, so called and ordered by God to manage it, yet should cry to God to succour him, while he did quake and tremble at it; and was comforted and strengthned by God's Voice to him again, Exod. 19.19. Christians now have no Call, nor Access to so terrible a Dispensation of the Covenant, but have Immunity, Exemption, and Freedom from it, which was not so helpful to Holiness, as the Gospel-Dispensation, to which now they have actual Admission, having freed them from all the Terrors and Curses of the Mosaical one.

22 But ye are come unto mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of angels.

The Spirit now adds the Privilege of Christians in the better state, to which they have access by the Gospel-Dispensation from this 22d, to the 25th Verse; ye have left those Hinderances and Disadvantages instanced in before, but are come to these Helps for your furtherance in Holiness; ye have an Access to all those most excellent, thou invisible things, by Faith, and by it attain them, and are incorporated into them, as they follow.

This is not literally to be understood for the Mount, on which the City of David was built, for that was as visible, and touchable as Mount Sinai, to which it is opposed; but that Mount which is higher than the highest, as high as Heaven it self, v. 25. ch. 9.24. Io[illegible: 1 letter]. 3.13. Where is the most orderly Government of God for Holiness, Mich. 4.7. whence all good Gifts, and Gospel-Blessings are conveyed to the Church, of which these Believers were Members, Isa. 8.18. and 28.16. and 59.20. Rev. 14.1.

Of which the living God is the Builder and Maker, and wherein he dwelleth, where nothing but Life is, and whence Christ's Voice giveth Life to dead Souls, inabling them to live a Life of Holiness to God, as Psalm 46.4, 5. and 48.1, 8. and 87.3. Isa. 60.14. Io[illegible: 1 letter]. 5.25. to distinguish this from any earthly City or Corporation, it is said to be the Heavenly Ierusalem, its Original, Nature and End being all heavenly; a fruitful place, whence Believers are made Partakers of the most spiritual Influences for Holiness; where there is nothing carnal, terrible, deadly, barren, but all causal and productive of Holiness issueth thence, Isa. 62. and 65.17, 18, 19. and 66.10. Iohn 17.24. Gal. 4.26. Rev. 3.12. and 21.2, 10.

In which City are many excellent Inhabitants with which Believers are incorporated, and to whom they have Relation, as Myriads of Angels, who are ministring Spirits under the Gospel, as under the Law, full of Holiness, Power, Agility and Indowments fit for their Work, and End; who, tho for number, are thousands and millions of them, Psalm 68.17. and 103.20. and 104.4. Acts 7.53. Gal. 3.19. Rev. 5.11. yet are all fulfilling their Lord's Pleasure in every place, as ordered by him. Their Ministration of the Law was terrible in flaming Fire, but of the Gospel, most sweet and gracious, Luke 2.13, 14. At Sinai they ministred externally, and sensibly, affecting Senses; but from Sion they minister spiritually, to Hearts, Matth. 4.11. Luke 22.43. Psalm 91.11. resisting evil Spirits ministring wickedly. Their Ministry little effectual under the Law, but under the Gospel, saving, Acts 7.53. Heb. 1.14. Rev. 19.10. Their former Ministration temporary and ceasing, but this everlasting, till they bring all their Trust into Abraham's Bosom, Luke 16.22. They are promoting Holiness by God's sending things to us by them, and by their observing the goings and doings of Christians, whether holy, or not, 1 Cor. 11.10. and giving an Account of the Success of their Ministry towards them, as to this end, Matth. 18.10. And the neglect of this means to help our pursuing Holiness, will God require, Heb. 2.2.

23 To the general assembly and church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect,

Other Inhabitants of this heavenly City and Poli[illegible: 1 letter]y with whom Believers are incorporated, are such, into whose Communion they have admittance here below, viz. to the Catholick Assembly of Christ, his whole Body, the Fulness of him who filleth all in all; an Assembly gathered out of all Nations, Rev. 5.9. and 7.9. throughout the World, extended to all Times and Ages, especially to that part of it which is on Earth, sojourning here, fitting for Heaven; the other part is triumphing in it. They are not called, or incorporated only into a particular national Assembly, a straitned Society, as the Old-Testament-Church was, the general Assembly of Saints are more helpful to Holiness, than a lesser, Psalm 22.27, 28. Gal. 4.25, 26, 27.

This General Assembly is not a Rout, but a Church, such as are called out of the World with a holy Calling, subjecting themselves to Christ as their Head, and are, as quickned, so ordered and ruled by him: It is not a weak, or an Infant-Church, but strong and perfect, come unto maturity, in respect of the great Discoveries of the Mysteries of God, made by Christ to them, chap. 5.12, 13. and 6.1. Gal. 4.1, 3, 4. This chosen, called, and well-ordered Society, were only of such Persons, who were the First-born of God, and Partners of Christ's Sonship and Primogeniture, being regenerated by him, and dignified with his Birth-right-priviledges, Rom. 8.17, 29. They are the Might and Excellency of Christ, whereas the Church at Sinai, for the Body of them, were but typically, literally, and externally so, Exod. 4.22. Col. 1.15, 18. and did not universally enjoy, as those do, the strength and fulness of Grace from God, Iohn 1.16. Gal. 3.26, 29. are Joint-heirs with Christ, Rom. 8.17. and made by him Kings and Priests to God and his Father, 1 Pet. 2.5. Rev. 1.6.

They were not, as the Church at Sinai, of an earthly Enrolement, registred here to know their Families and descent, whether right Jews and Priests or no▪ whose Genealogy was preserved to that end, Ezra 2.43. &c but had their Register in Heaven, were written in the Lambs Book of Life, to be of Heavenly descent, Born of God, partakers of the Divine Nature, and who had Right and Title by Faith in Christ to the Heavenly Inheritance, and were free Denizens of it, Luke 10.20. and have all Heavenly Priviledges derived to them, Rev. 20.12, 19. and 21.27. How obliging, influencing, and promoting are these Priviledges of every Christians pursuit of Holiness.

They were as Christians priviledged with an access, not as Israel had at Sinai with Fear and Terror, and Trembling, so as to fly from the great Author, Lord and Judge of the Covenant, lest they died, as Exod. 20.18. but with Liberty and Boldness of Faith, in the strength of Love and with firmness of Hope they come now in Sion, Isa. 59.20. Heb. 10.19. unto God in his Being and Sovereignty, who ruleth all, and who giveth to all according to their works, and in a most eminent manner ruleth them, who as he is their Iudge, hath not as at Sinai any Barrs to keep them from him, Exod. 19.12. Ephes. 2.18. nor is Terrifying and Consuming, as then, Deut. 5.24, 25. but Justifying them; full of Grace and Love to all approaching him in Christ; his Throne is a Throne of Grace to them, he comforting and encouraging them to make home to him, Iohn 5.22. Acts 10.22. Rom. 3.6. So as they have boldness in the day of Judgment, and stand unshaken before their Judge, and are strengthned by him, Rom. 8.1, 33, 34. 1 Iohn 4.17. He rewards them gloriously, 2 Tim. 2.8. Perfecting Holiness in them beneath, and Crowning them with Glory above; what a help is this to pursue Holiness?

The perfect state to which the Gospel-Covenant leadeth, is promoting Holiness, for they have an access to the same Lot, and are come into the same way of being perfected in Holiness which the Spirits of the Righteous, separated from their Bodies enjoy in Heaven, and have a right unto, and shall have the certain enjoyment of the same Priviledge, which carrieth through all difficulties in the pursuit of it, expecting themselves by Death to be put in possession with them of the same state, Rom. 8.22, 23. 2 Cor. 5.1, 2, 8. compare Phil. 3.12, 13, 14.

Marginal references: Or, enrolled.

24 And to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

The Mediator of the Sion-Covenant is better than the Mediator at Sinai, and more able to promote the Holiness required by it. Believers have not now access unto, or dependance on a Moses, a meer Man, and a Servant, declaring God's Will, only a Sinner himself, trembling in his Office, and weary of his Clients, and whose Ministry is vanishing, as his Person dying; but unto God the Son himself incarnate, a Son-Mediator, making Sons, and bringing them nearer to God, satisfying the Law for them, and writing it on their hearts; above all Sin himself, though a Sacrifice for it, who is able to save to the uttermost, for that he ever liveth to interceed for them, chap. 1.1, 2, 3. and 3.6. and 7.26. Rev. 1.13. He is the Mediator, not of a literal, dark, terrible, charging and condemning, temporary and vanishing Covenant, but of the most spiritual, lightsom, gracious, justifying, sanctifying and everlasting Testamental-Dispensation of God, more effectually influencing Souls to Holiness than the Old, chap. 8.10, 11. 2 Cor. 3.6. and 5.19.

The Sacrifice ratifying the Sion-Covenant is unexpressibly better than all the Typical Sacrifices confirming that at Sinai, it eminently purchasing and securing Holiness to those interested in it. The Blood of the immaculate Lamb of God, sprinkled on penitent, believing Sinners, which hath purchased Pardon for them, and as follows, the Spirit to sanctify them throughout, and perfect Holiness in them, chap. 9. 12. 1 Peter 1.18. 1 Iohn 1.7, 9. and so are freed from access to the sprinkling of the Blood of Sacrificed Beasts, which was only typical and weak to purge the Conscience, calling Sin to remembrance yearly and daily, which was now forbidden and rejected as of no worth, and which, like Abel's crieth for Revenge and Condemnation, Gen. 4.10. Since their Blood now offered when Christ had spilt his, was accounted of God as the Blood of Innocents slain, as Isa. 66.3. Others render the Blood of Abel for the Blood of sprinkling of the Sacrifice that Abel offered unto God, Gen. 4.4. which was sprinkled upon him; and so prefer Christ's Sacrifice, not only to the Mosaical Sacrifices, but to all that have been from the beginning of the World, which though accepted by God, yet not like Christ, of which they were the Types. The summ of all these comparisons, is to shew the greater helps, motives and encouragements that Christians have to pursue and perfect Holiness than all the Old-Testament-Church had before them.

Marginal references: Chap. 9.14.; Or, Testament.; Exod. 24.8. 1 Pet. 1.2.

25 See that ye refuse not him that speaketh: For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

Here the Spirit closely applieth his former Arguments for their pursuit of Holiness, especially that of Christ's speaking by his Blood to them, by Caution, v. 25, 26, 27. by Counsel, v. 28, 29. He introduceth this Caution with look ye, or take ye heed, a term expressing the things said to be great and weighty, intimating that fear, sollicitude and watchfulness about this great and important concernment of their Souls, Luke 12.15. that they see to it there be no aversion in their Spirits to, no undervaluing or despising of, no dislike or Apostacy from, but a hearing, believing, and obeying Jesus speaking by his Blood all the Gospel-Covenant to us, convincing them of Sin and Guilt that needed his Blood, calling them to Repentance and Faith in his Blood and satisfaction, declaring his Intercession with God for Pardon, Holiness and Glory by it, and so importunes them to follow Holiness which would evidence all this to them.

He inforceth his caution by a rational motive of the danger of their refusal, arguing from the less to the greater; that is, their Ancestors escaped not the Vengeance of God when they refused to hear, believe and obey the Legal Covenant, which he spake on Earth from Mount Sinai, and writ on Tables of Stones, and delivered to Moses on the Mount, and by him communicated it to them, chap. 2.2. and 10.28, 30, 31. Deut. 33.1, 4. Acts 7.51, 53. 1 Cor. 10.1. to 11.

Much more and greater Sinners are all such who turn aside scornfully from Jesus, and not receive his Voice and the Revelation of God's Gospel-Covenant by it, who is God's only begotten Son, and brought it down from the Father's Bosom in Heaven, ch. 1.2. Iohn 1.14, 16, 17, 18. and 3.13. ratified it with his own Blood on Earth; and as the Sin is beyond compare greater, so will the punishment be, and the certainty of its infliction both for Time and Eternity, Matth. 11.24. 2 Thess. 1.7, 8, 9. Heb. 10.26, to 32. There remaining no more Sacrifice for such Sin and Sinners.

26 Whose voice then shook the earth, but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

The Sin and Punishment of Gospel-despisers and rejecters, is aggravated by the Person concerned in both. It is that Jesus, the great Angel of the Covenant, speaking now by his Blood, whose Voice at the delivery of the Law on Mount Sinai, and selling Israel in a Church-State under that Covenant-Dispensation, Exod. 20.1, 19. Deut. 4.12. and 5.2, 4, 22. did shake the Mount, Exod. 19.18. Psalm 68.7, 8. and 114.4, 7. and not only the literal Sinai, but that low, earthy condition, and state of Israel coming out of Egypt, and bearing its reproach as a common People of the Earth, together with other Nations, Iosh. 5.9. This he removed away, and brought them then into a Church-state with himself by Covenant, which Church-state obtained the name or title of Heaven, Math. 21.43. and is by the Prophet stiled the Old Heaven, Isa. 65.17. which was to be shaken and removed also.

But now the same Jesus so shaking them, had promised, and had at this time in part fulfilled what he spake, Hag. 2.6, 7. even after the Prophet's little while was expired, and Christ the desire of all Nations was come; that yet once more, he would shake the Israelitish Church-state, pitched till the time of Reformation; not the earthy one only, as he did at Mount Sinai, which yet Jesus literally did at his Death and Resurrection, Matth. 27.51, 54. and 28.2 and the Heavens also by his Star, Matth. 2.2. Light to the Shepherds, Luke 2.9. His Baptism, Matth. 3.17. Transfiguration, Matth. 17.5. His Prayer, Iohn 12.28, 29, 30. His Passion, Matth. 27.51. Luke 23.44, 45. Effusion of the Holy Ghost, Acts 2.2, 3, 4. But this is also a powerful, moral shaking, so as to change and remove that Heavenly Church-frame pitched in the Iewish Tabernacle; that he might pitch a Tabernacle himself more Heavenly and Spiritual, whereof Jesus should be the Lord High-Priest and Ruler, as well as Minister, chap. 3.1, 2.

Marginal references: Hag. 2.6.

27 And this word, Yet once more signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

The Interpretation of the former matter in this Verse, is introduced by reassuming, And this yet once more, as if he said, I told you that God promised, yet once more, &c. what he meaneth by it I now declare to you; this shaking of God, intends not a small alteration, but a total removal and abolition of the Israelitish Heaven and Earth, forementioned, an alteration of their Church. Religion, and Administration, and a total abrogating of them, because they are Hand-work, chap. 9.24. Such as were at God's direction made by Men, as Tabernacle, Altar, and that Typical Service, not reaching the Spiritual design of God, and but Types of far better to succeed them; and which setled, did make the others to be finished, past, and never to return again.

These better things are the Administration of Christ's Kingdom unshakeable, his Church-state, which is Heavenly, setled by his own Evangelical Laws and Ordinances, which he hath so fixed by Promise, as never to be removed till the whole Church of Christ be compleated with him in Heaven, Haggai 2.7. Matth. 17.5. and 28.18, 19, 20.

Marginal references: Psal. 102.26. Matth. 24.35. 2 Pet. 3.10. Rev. 21.1.; Or, may [illegible: 1 letter]e shaken.

28 Wherefore we receiving a kingdom which cannot be moved, let us have grace , whereby we may serve God acceptably, with reverence and godly fear.

In his Verse the Apostle follows his Doctrine with Counsel to several Duties, such as concern the first Table, and terminate on God in this 28 and 29 Verse; such as concern the second Table, chap. 13.1, &c. In this Verse he begins with the Christians Priviledge, and then directs their Duty. These Hebrews having received by Faith the Priviledges, and submitted themselves unto the Laws and Government of the u[illegible: 2 letters]oveable Kingdom of Christ, that Gospel-Church-state, of which God is the Author, Christ the King, his Spiritual under-Officers, Ministers, Penitent Believing Sinners the Subject, the Gospel-Laws by which the Government is administred, perfectly Holy, Just and Good; the Priviledges of it all Grace here, and Glory above, the descent of all from Heaven: all which are to endure for ever unshaken, and against them the Gates of Hell shall not prevail, Zech. 9.9. 1 Cor. 15.24, to 29. Ephes. 4.11, to 16. Colos. 1.13. and 2.3.

Let us get and hold fast that gracious temper of Soul, whereby they are made True, Wise, Believing, Loving, Humble and Obedient Subjects to the Laws of this Kingdom, and manifest it by worshipping and serving of, and walking with God in this World, so as our Persons and Duties may be all well-pleasing to him in Christ, Ephes. 1.6. and constantly conformable to his Holy Will, chap. 11.4, 5. and out of a sense of their own lowliness, with a self-abasing heart, and a reverential carriage, as Gen. 18.27. Luke 18.13. approaching God in all his Service, with a holy jealousie over it self, that it do not oftend him in wh[illegible: 1 letter]t it is or doth, but rightly receiving Law from him for all his Service, and rightly returning all conformable thereunto to him again, Iohn 12.49, 50.

Marginal references: Let us h[illegible: 1 letter]ld [illegible: 2 letters]st.

29 For our God is a consuming fire .

The motive inforcing this Duty, is no less terrible than that given to Israel under the Law, obliging their obedience to that Covenant-Dispensation, Deut. 4.23, 24. The Lord thy God is a consuming Fire, even a Iealous God. He that was so respecting the Transgression of the Legal, will much more be so as to this Gospel-Covenant. God Almighty the most Gracious, and yet the most Just Being, their own God by Covenant-obtestation; yet will be to them if they break his Covenant, and do not, through Christ, acceptably serve him with reverence and godly fear, as Fire consuming them. His Gospel-Law in the contempt of it, will be as the Fiery Law at Sinai, adjudging such Sinners unto Fire unquenchable, ch. 10.27, to 32. comp. Matth. 3.12. and 25.41. 2 Thess. 1.7, 8, 9.

Marginal references: Deut. 9.3.

Christ the Great Exemplar. (a. d. 62.)

1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

Here observe what is the great duty which the apostle urges upon the Hebrews, and which he so much desires they would comply with, and that is, to lay aside every weight, and the sin that did so easily beset them, and run with patience the race set before them. The duty consists of two parts, the one preparatory, the other perfective.

I. Preparatory: Lay aside every weight, and the sin, &c. 1. Every weight, that is, all inordinate affection and concern for the body, and the present life and world. Inordinate care for the present life, or fondness for it, is a dead weight upon the soul, that pulls it down when it should ascend upwards, and pulls it back when it should press forward; it makes duty and difficulties harder and heavier than they would be. 2. The sin that doth so easily beset us; the sin that has the greatest advantage against us, by the circumstances we are in, our constitution, our company. This may mean either the damning sin of unbelief or rather the darling sin of the Jews, an over-fondness for their own dispensation. Let us lay aside all external and internal hindrances.

II. Perfective: Run with patience the race that is set before us. The apostle speaks in the gymnastic style, taken from the Olympic and other exercises.

1. Christians have a race to run, a race of service and a race of sufferings, a course of active and passive obedience.

2. This race is set before them; it is marked out unto them, both by the word of God and the examples of the faithful servants of God, that cloud of witnesses with which they are compassed about. It is set out by proper limits and directions; the mark they run to, and the prize they run for, are set before them.

3. This race must be run with patience and perseverance. There will be need of patience to encounter the difficulties that lie in our way, of perseverance to resist all temptations to desist or turn aside. Faith and patience are the conquering graces, and therefore must be always cultivated and kept in lively exercise.

4. Christians have a greater example to animate and encourage them in their Christian course than any or all who have been mentioned before, and that is the Lord Jesus Christ: Looking unto Jesus, the author and finisher of our faith, v. 2. Here observe,

(1.) What our Lord Jesus is to his people: he is the author and finisher of their faith—the beginning, perfecter, and rewarder of it. [1.] He is the author of their faith; not only the object, but the author. He is the great leader and precedent of our faith, he trusted in God; he is the purchaser of the Spirit of faith, the publisher of the rule of faith, the efficient cause of the grace of faith, and in all respects the author of our faith. [2.] He is the finisher of our faith; he is the fulfiller and the fulfilling of all scripture-promises and prophecies; he is the perfecter of the canon of scripture; he is the finisher of grace, and of the work of faith with power in the souls of his people; and he is the judge and the rewarder of their faith; he determines who they are that reach the mark, and from him, and in him, they have the prize.

(2.) What trials Christ met with in his race and course. [1.] He endured the contradiction of sinners against himself (v. 3); he bore the opposition that they made to him, both in their words and behaviour. They were continually contradicting him, and crossing in upon his great designs; and though he could easily have both confuted and confounded them, and sometimes gave them a specimen of his power, yet he endured their evil manners with great patience. Their contradictions were levelled against Christ himself, against his person as God-man, against his authority, against his preaching, and yet he endured all. [2.] He endured the cross—all those sufferings that he met with in the world; for he took up his cross betimes, and was at length nailed to it, and endured a painful, ignominious, and accursed death, in which he was numbered with the transgressors, the vilest malefactors; yet all this he endured with invincible patience and resolution. [3.] He despised the shame. All the reproaches that were cast upon him, both in his life and at his death, he despised; he was infinitely above them; he knew his own innocency and excellency, and despised the ignorance and malice of his despisers.

(3.) What it was that supported the human soul of Christ under these unparalleled sufferings; and that was the joy that was set before him. He had something in view under all his sufferings, which was pleasant to him; he rejoiced to see that by his sufferings he should make satisfaction to the injured justice of God and give security to his honour and government, that he should make peace between God and man, that he should seal the covenant of grace and be the Mediator of it, that he should open a way of salvation to the chief of sinners, and that he should effectually save all those whom the Father had given him, and himself be the first-born among many brethren. This was the joy that was set before him.

(4.) The reward of his suffering: he has sat down at the right hand of the throne of God. Christ, as Mediator, is exalted to a station of the highest honour, of the greatest power and influence; he is at the right hand of the Father. Nothing passes between heaven and earth but by him; he does all that is done; he ever lives to make intercession for his people.

(5.) What is our duty with respect to this Jesus. We must, [1.] Look unto him; that is, we must set him continually before us as our example, and our great encouragement; we must look to him for direction, for assistance, and for acceptance, in all our sufferings. [2.] We must consider him, meditate much upon him, and reason with ourselves from his case to our own. We must analogize, as the word is; compare Christ's sufferings and ours; and we shall find that as his sufferings far exceeded ours, in the nature and measure of them, so his patience far excels ours, and is a perfect pattern for us to imitate.

(6.) The advantage we shall reap by thus doing: it will be a means to prevent our weariness and fainting (v. 3): Lest you be weary and faint in your minds. Observe, [1.] There is a proneness in the best to grow weary and to faint under their trials and afflictions, especially when they prove heavy and of long continuance: this proceeds from the imperfections of grace and the remains of corruption. [2.] The best way to prevent this is to look unto Jesus, and to consider him. Faith and meditation will fetch in fresh supplies of strength, comfort, and courage; for he has assured them, if they suffer with him, they shall also reign with him: and this hope will be their helmet.

The Benefit of Afflictions; The Use of Afflictions; Cautions against Apostasy. (a. d. 62.)

4 Ye have not yet resisted unto blood, striving against sin. 5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord: 15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Here the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course.

I. From the gentle and moderate degree and measure of their sufferings: You have not yet resisted unto blood, striving against sin, v. 4. Observe,

1. He owns that they had suffered much, they had been striving to an agony against sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause, for sin is the worst enemy both to God and man. Our spiritual warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enlisted under Christ's banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits and customs, both in himself and in others.

2. He puts them in mind that they might have suffered more, that they had not suffered as much as others; for they had not yet resisted unto blood, they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them up by less sufferings to be prepared for greater. He will not put new wine into weak vessels, he is the gentle shepherd, who will not overdrive the young ones of the flock. (2.) It becomes Christians to take notice of the gentleness of Christ in accommodating their trial to their strength. They should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trials to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under less trials, when they see others bear up under greater, and do not know how soon they may meet with greater themselves. If we have run with the footmen and they have wearied us, how shall we contend with horses? If we be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer. xii. 5.

II. He argues from the peculiar and gracious nature of those sufferings that befall the people of God. Though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet they are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they should not forget it, v. 5. Observe,

1. Those afflictions which may be truly persecution as far as men are concerned in them are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession.

2. God has directed his people how they ought to behave themselves under all their afflictions; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord; they must not make light of afflictions, and be stupid and insensible under them, for they are the hand and rod of God, and his rebukes for sin. Those who make light of affliction make light of God and make light of sin. (2.) They must not faint when they are rebuked; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign they have forgotten their heavenly Father's advice and exhortation, which he has given them in true and tender affection.

3. Afflictions, rightly endured, though they may be the fruits of God's displeasure, are yet proofs of his paternal love to his people and care for them (v. 6, 7): Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Observe, (1.) The best of God's children need chastisement. They have their faults and follies, which need to be corrected. (2.) Though God may let others alone in their sins, he will correct sin in his own children; they are of his family, and shall not escape his rebukes when they want them. (3.) In this he acts as becomes a father, and treats them like children; no wise and good father will wink at faults in his own children as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children than those of others. (4.) To be suffered to go on in sin without a rebuke is a sad sign of alienation from God; such are bastards, not sons. They may call him Father, because born in the pale of the church; but they are the spurious offspring of another father, not of God, v. 7, 8.

4. Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, v. 9, 10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children towards their earthly parents We gave them reverence, even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of their parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge from God, to give their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontented under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent's commanding power, and superadds a further fault against his chastening power. Hence, (2.) He recommends humble and submissive behavior towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our earthly fathers are but the fathers of our flesh, but God is the Father of our spirits. Our fathers on earth were instrumental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation; but then we must own much more to him who is the Father of our spirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce—by traduction; to affirm it is bad philosophy, and worse divinity: they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2.] Our earthly parents chastened us for their own pleasure. Sometimes they did it to gratify their passion rather than to reform our manners. This is a weakness the fathers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority which God has put upon them and very much hinder the efficacy of their chastisements. But the Father of our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is always for our profit; and the advantage he intends us thereby is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and to increase those graces which are the image of God in us, that we may be and act more like our heavenly Father. God loves his children so that he would have them to be as like himself as can be, and for this end he chastises them when they need it. [3.] The fathers of our flesh corrected us for a few days, in our state of childhood, when minors; and, though we were in that weak and peevish state, we owed them reverence, and when we came to maturity we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection we shall be fully reconciled to all the measures of God's discipline over us now. [4.] God's correction is no condemnation. His children may at first fear lest affliction should come upon that dreadful errand, and we cry, Do not condemn me, but show me wherefore thou contendest with me, Job x. 2. But this is so far from being the design of God to his own people that he therefore chastens them now that they may not be condemned with the world, 1 Cor. xi. 32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him.

5. The children of God, under their afflictions, ought not to judge of his dealings with them by present sense, but by reason, and faith, and experience: No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness, v. 11. Here observe,

(1.) The judgment of sense in this case—Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them.

(2.) The judgment of faith, which corrects that of sense, and declares that a sanctified affliction produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness; for the fruit of righteousness is peace. And if the pain of the body contribute thus to the peace of the mind, and short present affliction produce blessed fruits of a long continuance, they have no reason to fret or faint under it; but their great concern is that the chastening they are under may be endured by them with patience, and improved to a greater degree of holiness. [1.] That their affliction may be endured with patience, which is the main drift of the apostle's discourse on this subject; and he again returns to exhort them that for the reason before mentioned they should lift up the hands that hang down and the feeble knees, v. 12. A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but this he must strive against, and that for two reasons:—First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straighter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven. [2.] That their affliction may be improved to a greater degree of holiness. Since this is God's design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow peace with all men, and holiness, v. 14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably towards men, nor so piously towards God, as they should do; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantly, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow peace with all men, yea, even with those who may be instrumental in their sufferings. This is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit and sharpen the passions; but the children of God must follow peace with all men. Secondly, Peace and holiness are connected together; there can be no true peace without holiness. There may be prudence and discreet forbearance, and a show of friendship and good-will to all; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave the ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall see the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven.

6. Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against (v. 15, 16): Looking diligently lest any man fail of the grace of God, &c.

(1.) Here the apostle enters a serious caveat against apostasy, and backs it with an awful example.

[1.] He enters a serious caveat against apostasy, v. 15. Here you may observe, First, The nature of apostasy: it is failing of the grace of God; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God, coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion, and so coming short of the love and favour of God here and hereafter. Secondly, The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up, corruption will prevail and break forth. A root of bitterness, a bitter root, producing bitter fruits to themselves and others. It produces to themselves corrupt principles, which lead to apostasy and are greatly strengthened and radicated by apostasy—damnable errors (to the corrupting of the doctrine and worship of the Christian church) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, to the churches to which these men belonged; by their corrupt principles and practices many are troubled, the peace of the church is broken, the peace of men's minds is disturbed, and many are defiled, tainted with those bad principles, and drawn into defiling practices; so that the churches suffer both in their purity and peace. But the apostates themselves will be the greatest sufferers at last.

[2.] The apostle backs the caution with an awful example, and that is, that of Esau, who though born within the pale of the church, and having the birthright as the eldest son, and so entitled to the privilege of being prophet, priest, and king, in his family, was so profane as to despise these sacred privileges, and to sell his birthright for a morsel of meat. Where observe, First, Esau's sin. He profanely despised and sold the birthright, and all the advantages attending it. So do apostates, who to avoid persecution, and enjoy sensual ease and pleasure, though they bore the character of the children of God, and had a visible right to the blessing and inheritance, give up all pretensions thereto. Secondly, Esau's punishment, which was suitable to his sin. His conscience was convinced of his sin and folly, when it was too late: He would afterwards have inherited the blessing, &c. His punishment lay in two things: 1. He was condemned by his own conscience; he now saw that the blessing he had made so light of was worth the having, worth the seeking, though with much carefulness and many tears. 2. He was rejected of God: He found no place of repentance in God or in his father; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his great wickedness, had made the bargain, and God in his righteous judgment, ratified and confirmed it, and would not suffer Isaac to reverse it.

(2.) We may hence learn, [1.] That apostasy from Christ is the fruit of preferring the gratification of the flesh to the blessing of God and the heavenly inheritance. [2.] Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they will think no pains too great, no cares no tears too much, to obtain the lost blessing. [3.] When the day of grace is over (as sometimes it may be in this life), they will find no place for repentance: they cannot repent aright of their sin; and God will not repent of the sentence he has passed upon them for their sin. And therefore, as the design of all, Christians should never give up their title, and hope of their Father's blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering, which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the force of the apostle's arguing from the nature of the sufferings of the people of God even when they suffer for righteousness' sake; and the reasoning is very strong.

Nature of the Christian Economy. (a. d. 62.)

18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: 26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.

Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity.

I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, v. 18-21. 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (v. 18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, v. 19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, v. 20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw nigh to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it.

II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Gal. iv. 24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society.

1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul.

2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.

III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (v. 25, &c.): See then that you refuse not him that speaketh—that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe,

1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens,—not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people,—not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old-Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.

2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, v. 25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things:—(1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.

CHAP. XII. Verſe 1. With ſo great a cloud]

OR cluſter of witneſſes, whoſe depoſitions we ſhould hearken to, and reſt in. Iuſtin Martyr confeſſeth of himſelf, that ſeeing the pious lives, and patient ſufferings of the Saints, he concluded that that was the truth that they profeſſed, and ſealed with their bloud. Theſe, in things imitable, are as the cloud that led Iſrael; but in things unwarrantable (for in many things we fail all) as the black of the cloud, which who ſo followeth with the Egyptians, is like to be drowned, as they.

Let us lay aſide every weight] Or burden, [non-Latin text not transcribed]. or ſwelth. He that runs in a race will not have a burden upon his back, or ſhut up himſelf in a ſtrait-bodied ſuit.

The ſinne which doth ſo eaſily beſet us] Or that ſticks ſo cloſe to us, [non-Latin text not transcribed]. or that troubles and puzzles us, or that curbs us and girds us in, that we cannot run at liberty. Inordinate paſſions (ſaith one) come like foul weather, before we ſend for them; they often prevent all action of the will: but good affections are ſo overlaid with ſin (which compaſſeth us about) that if we gather not winde under their wing (ſo ponderous the fleſh is) they cannot mount up to purpoſe.

Let us run with patience] This ſeems to be a contradiction (as one obſerveth) for running is active, patience paſſive: but he that here runs without patience, never gets to the end of the race; for in the race of Gods commandments, men have foul play: one rails, another ſtops him, &c.

The race] Gr. [non-Latin text not transcribed]. The ſtrife-race, for we muſt run, and fight as we run, ſtrive alſo to out-ſtrip our fellow-racers.

Verſe 2. [non-Latin text not transcribed]. Looking unto Jeſus] Gr. Looking off thoſe things that may either divert or diſcourage, and looking unto Jeſus with loving and longing looks.

The authour and finiſher] The Alpha and Omega, the beginner and ender. In all other things and arts, Non eſt ejuſdem invenire & perficere, the ſame man cannot begin and finiſh. But Chriſt doth both, Phil. 1.5.

Endured the croſſe] Ran with a courage though he ran with the croſſe upon his back all the way.

Despiſing the ſhame] Whereof mans nature is moſt impatient. Chriſt ſhamed ſhame (ſaith an Interpreter) as unworthy to be taken notice of, in compariſon of his deſigne.

Verſe 3. For conſider him] Gr. [non-Latin text not transcribed] Comparatione[illegible: 1 letter] inſtituite. Make the compariſon betwixt Chriſt and your ſelves, betwixt his ſufferings and yours, and then you will ſee a difference. Our troubles are but as the ſlivers and chips of his croſſe. I am heartily angry (ſaith Luther) with thoſe that ſpeak of my ſufferings, which if compared with that which Chriſt ſuffered for me, are not once to be mentioned in the ſame day.

Lest ye be wearied and faint] Gr. Looſened, [non-Latin text not transcribed]. as the nerves are in a ſwoon or palſey: or, let go, as water ſpilt upon the ground. This to prevent, keep your eye upon your Captain, and that cloud before mentioned. There were in Greece certain fields called Palaeſtae, where young men exerciſed themſelves in wreſtling, running, &c. In theſe were ſet up ſtatues of ſundry valiant Champions, that the young men that ran or wreſtled might fix their eye upon them, and be encouraged. When Hierom had read the life and death of Hilarion, he folded up the book, and ſaid, Well; Hilarion ſhall be the Champion that I will follow.

Verſe 4. Ye have not yet reſiſted] q. d. You may do, and muſt look to do. And if you cannot endure words for Chriſt, how will you endure wounds? If you have runne with the footmen, and they have tired you, how can ye contend with horſes? Jer. 12.5.

Striving againſt ſinne] That is, Againſt ſinners that perſecute you, or the ſin that doth ſo eaſily beſet you, and ſollicite you to ſpare your ſelf, and rather to yeeld a little then to ſuffer ſo much. The Tabernacle was covered over with red (and the Purple-fathers tell us they take that habit for the ſame intent) to note that we muſt defend the truth even to the effuſion of bloud. If we cannot endure Martyrdome (if called thereunto) and ſweat a bloudy ſweat for Chriſts ſake, we cannot be comfortably aſſured that we are of his body. Chriſto ſubmittemus (ſaid that Dutch Martyr) ſexcenta ſi nobis eſſent colla. We will ſubmit to Chriſt, though we ſhould ſuffer never ſo many deaths for his ſake.Act. and Mon. fol. 1474. John Lea[illegible: 1 letter]e a young man, burnt with M. Bradford, hearing his own confeſſion, taken before the Biſhop, read unto him, in ſtead of a pen took a pin, and ſo pricking his hand, ſprinkled the bloud upon the ſaid bill of his Confeſſion, willing the Meſſenger to ſhew the Biſhop that he had ſealed the ſame bill with his bloud already. See the ſtory of Will. Pikes, Act. and Mon. 1853.

Verſe 5.Legenda h[illegible: 3 letters] ſunt cum inter rogatione, Piſ[illegible: 2 letters]. And ye have forgot the exhortation] Or, Have ye forgot the conſolation? Are the conſolations of God ſmall unto you, Job 15.11? Doe ye in ſtead of wreſtling with God, wrangle with him, refuſing to be comforted (as Rachel) out of the pettiſhneſſe of your ſpirits, as he, Pſal. 77.2? Will ye not as children, [illegible: 1 letter]at your milk, becauſe you have it not in the golden diſh? Will ye be like the hedge hog, of which Pliny reporteth, that being laden with nuts and fruits, if the leaſt [illegible: 1 letter]ilbeard fall off, will ſling down all the reſt in a pettiſh humour, and beat the ground with her briſtles.

Deſpiſe not thou the chaſtening] See my love-tokens, pag. 37. Count it not a light matter, a common occurrence, ſuch as muſt be born by head and ſhoulders, and when things are at worſt, they'l mend again. This is not patience but pertinacy, ſtrength but ſtupidity, The ſtrength of ſtones, and fleſh of braſſe, Job 6.12. When Gallienus the Emperour had loſt the Kingdom of Aegypt, What? ſaid he, Sine lino Aegyptio eſſe non poſſumus? Cannot we be without the hemp of Aegypt? But ſhortly after he was ſlain with the ſword.Turk hiſt. 185. When the Turks had taken two Caſtles in Cherſoneſus, and ſo firſt got footing in Europe, the proud Greeks ſaid, that there was but a hogſty loſt, alluding to the name of the Caſtle. But that fooliſh laughter was turned within a while into moſt bitter tears. When Callice was loſt under Q. Mary, thoſe of the faction ſtrove to allay the Queens grief, ſaying, that it was only a refuge for runagate-heretikes, and that no Roman Catholike ought to deplore, but rather rejoyce at the damage; At Regina gravi jamdudum ſaucia curâ, Vulnus alit venis—

Nor faint when thou art rebuked] If we faint in the day of adverſity,Prov. 24.10. out ſtrength is ſmall, ſaith Solomon: and it is, Non quia dura, ſed quia molles patimur, ſaith Seneca. Not for that we ſuffer hard things,Judg. 8.21. but becauſe we are over-ſoft that ſuffer them. As is the man ſo is his ſtrength, ſaid they to Gideon. Joſephs bow abode in ſtrength, even when the iron entred into his ſoul, Gen. 49.24. and Jobs ſtroak was heavier then his groaning, Job 23.2. Invalidum omne naturâ querulum, ſaith Seneca. It is a weakneſſe to be ever puling. See my Love-tokens, p. 44, 45.

Verſe 6. For whom the Lord loves] Whom he entirely loveth and cockereth above the reſt of his children. That Son in whom he is well pleaſed, ſaith Mercer on Prov. 3.12. whom he makes his white boy, ſaith Theophylact here. See my Love-tokens, pag. 54.55.

And ſcourgeth every Sonne] Laies upon them hard and heavy ſtrokes. When Ignatius came to the wilde-beaſts, Now, ſaith he, I begin to be a Chriſtian. Omnis Christianus crucian[illegible: 1 letter]u, ſaith Luther: And he hath not yet learned his ABC in Chriſtianity, ſaith Bradford, that hath not learned the leſſon of the croſſe. When Munſter lay ſick, and his friends asked him how he did, and how he felt himſelf, he p[illegible: 1 letter]inted to his ſores and ulcers, (whereof he was full) and ſaid, Hae ſunt gemmae & pretioſa ornamenta Dei, &c. Theſe are Gods gems and jewels where with he decketh his beſt friends,Joh. Manl. loc, com p. 127. and to me they are more precious then all the gold and ſilver in the world.

Verſe 7. God dealeth with you, &c.] Corrections are pledges of our Adoption, and badges of our ſonſhip. One Sonne God [illegible: 1 letter]ad without ſin, but none without ſorrow. As God corrects none but his own, ſo all that are his ſhall be ſure to have it; and they ſhall take it for a favour too, 1 Cor. 11.32.

Verſe 8. Then are ye bastards] Qui excipitur a numero flagellatorum, excipitur â numero filiorum, ſaith one. He that eſcapes affliction may well ſuſpect his adoption. I have no ſtronger argument againſt the Popes Kingdoms, ſaith Luther, then this, Quòd ſine cruce regnat, that he raigns without the croſſe, they have no changes, ſurely they fear not God.

Verſe 9. And we gave them reverence] Pater est. ſi pater non eſſes, &c. It is my Father, &c. This cooled the boiling rage of the young man in Terence. Nicolas of Jenuile a young French Martyr, when he was condemned and ſet in the cart; his father coming with a ſtaffe would have beaten him:Act. and Mon. fol. 837. but the officers not ſuffering, it would have ſtruck the old man. The ſon crying to the officers, deſired them to let his father alone, ſaying, he had power over him to do what he would amp;c.

And live] For corrections of inſtruction (and God never chaſtiſeth, but withall he teacheth, Pſal, 94.12.) are the way of life, Prov. 6.23. and 15.31. See my Love-tokens, pag. 25, 26, 27.

Verſe 10. After their own pleaſure] To eaſe their ſtomacks, vent their choller, diſcharge themſelves of that diſpleaſure they have (and perhaps without cauſe) conceived againſt us. Not ſo the Lord: Fury is not in me, ſaith he, Iſa. 27.4. Though God may do with his own as he pleaſeth, yet he doth never over-do. For it goes as much againſt the heart with him, as againſt the hair with us: It is even a pain to him to be puniſhing, Lam. 3.33.

That we might be partakers] thus bitter pils bring ſweet health, and ſharp winter kils worms and weeds, and mellows the earth for better bearing of fruits and flowers. The Lilly is ſowed in its own tears, and Gods vines bear the better for bleeding. The Walnut tree is moſt fruitfull when moſt beaten, and Camomile the more you tread it, the more you ſpread it. Aloes kils worms, and ſtained clothes are whitened by froſting.

Verſe 11. The peaceable fruit of righteouſneſſe] That crown of righteouſneſſe wrought out unto us by afflictions, 2 Cor. 4.17. Theſe are the preludes of our triumph, yea a part of our ſalvation. Look therefore thorow the anger of Gods corrections, ſaith one, to the ſweetneſſe of his love therein, as by a rain-bow we ſee the beautifull image of the Suns-light in the midſt of a dark and wateriſh cloud. And look upon theſe afflictions as on ſo many wayward and touchy gueſts; which while they ſtay, watch every officer, but when they depart, they pay freely.

Verſe 12. Lift up the hands] Pluck up your good hearts, and buckle cloſe to your buſineſſe; how elſe will you runne the race that is ſet before you? as verſ. [non-Latin text not transcribed]. I. Gird up the loins of your minds: a drooping ſpirit makes no riddance of the way. Set all to rights, as the world ſignifieth.

Verſe 13. Make ſtraight paths] Seek not by-waies (thoſe high-waies to hell) leap not over the hedge of any Commandment, ſo to eſcape any peece of foul way: but as thoſe kine of the Philiſtims held ſtraight on their way to Bethſhemeſh, 1 Sam. 6.12. though they had calves at home: ſo let us to heaven, though we have divers things to divert us. Let thine eyes look right on: and let thine eye-lids look ſtraight before thee, Prov. 4.25.

Verſe 14. Follow peace] Gr. Purſue it, though it flee from you. Pſal. 120.7. I am peace (ſaith David) but when I ſpeak of it, they are for warre.

And holineſſe] Or chaſtity, 1 Theſſ. 4.4. ſuch a holineſſe as is oppoſed to fornication and profaneneſſe. v. 16.

Without which] The Article may be neuter: and then the ſenſe is, Without which following peace and holineſſe, or an holy peaceableneſſe, none ſhall ſee God to their comfort.

Verſe 15. Lest any man fail] Or, Fall ſhort, as Chap. 4.1. See the Note there. Short ſhooting loſeth many a game: he that in a race lieth down ere he come to the goal, gets not the garland. Pe[illegible: 2 letters]everance crowns all our vertues. But its an eaſie thing to fall a napping with the fooliſh virgins (yea the wiſe alſo ſlumbered) which will prove to our coſt, when God ſhall ſend forth ſummons for ſleepers.

Lest any root of bitterneſſe] Any ſcandalous ſin to the corrupting of others, and the corroding of our own conſeiences: and out of which we recover not without much adoe, till we have felt what an evil and a bitter thing [illegible: 1 letter]inne is, as David did, Pſal. 51.

Verſe 16. Fornicatour or profane] He inſtanceth in ſome roots of bitterneſſe. Eſa[illegible: 1 letter]'s profaneneſſe appeared in theſe particulars. 1. In that he was no ſooner asked for the birth-right, but he yeelded. 2. That he parted with it for a trifle, a little red, red, as he called it in his haſte and hunger. 3. That he did this, being, as he thought, at point of death. 4. That he we[illegible: 1 letter]t his way when he had done, as if he had done no ſuch thing: he ſhewed no ſigne of remorſe or regret. Hence he is four of five ſeverall times branded with, This is Edom.

Who for one morſell, &c.] Many ſuch Edomites now-adaies that prefer earth before heaven, a ſwine-ſty before a ſanctuary, as the Gadarens, their part in Paris before their part in Paradiſe, as that carnall Cardinall. Vale lumen amicum, ſaid Theotimus; Ambroſ. Farewell eyes, if I may not drink and do worſe, ye are no eyes for me. He would rather loſe his ſight then his ſin: ſo will many rather part with heaven then with their luſts. O what mad men are theſe that bereave themſelves of a room in that City of pearl, for a few carnall pleaſures, amp;c. Pope Sixtus the fifth ſold his ſoul to the devil to enjoy the Popedome for ſeven years.

Verſe 17. He was rejected] Or, Repulſed. For Iſaac, [non-Latin text not transcribed] when he ſaw that he had done unwilling juſtice in bleſſing Jacob, he durſt not reverſe the bleſſing: for he feared an exceeding great fear, Gen. 27.33. Neither naturall affection, nor Eſau's importunity could make him repent and repeal what he had done.

Though he ſought is carefully with tears] Tears they were of diſcontent, for he cries, and at ſame time threatens his brother Jacob. Some weep for ſin, ſome for miſery, ſome for joy, ſome for compaſſion, ſome for revenge and in hypocriſie, as Eſau here, who rued his deed, but repented not his ſin.

Vetſe 18. For ye are not come, &c.] q. d. You are not under the law, but under grace: beware therefore of prophaneneſſe and licentiouſneſſe. For think you that God hath hired you to be wicked? Are you delivered to do all theſe abominations? Jer. 7.10. Ought you not to walk Goſpel-high, Phil. 1.27? Will not the Angel (Chriſt) that goeth along with you, deſtroy you after that he hath done you good, if ye turn not and repent according to the rules of his Law, the Goſpel? Exodus 33.2, 3, 4, &c.

Verſe 19. And the ſound of a trumpet] Shewing the nature of Gods Law, to manifeſt Gods will, mens ſins, and to warn them of the wrath deſerved: likewiſe to ſummon them to appear before the Judge.

The voice of Words] That is, The delivery of the Decalogue, called the words of the Covenant, Exodus 33.28. the ten words.

Verſe 20. For they could not endure] This ſhews the nature and uſe of the Law, contrary to that of the Goſpel. It is a killing letter, written in bloud, holding forth juſtice only, and no mercy.

Verſe 21. Moſes ſaid, I exceedingly] This Paul might have by tradition, or rather by revelation, unleſſe he gathered it from Exod. 19.19. compared with Dan. 108, 16, 17, 19.

Verſe 22. But ye are come to Mount] And the bleſſings that come out of Sion (Grace and peace that come by Jeſus Chriſt) are better then all other the bleſſings of heaven and earth, Pſal. 134.3.

The heavenly Jeruſalem] As Jeruſalem was diſtinguiſhed into two Cities, the ſuperiour and the inferiour, ſo is the Church into triumphant and militant; yet both make up but one City of the living God.

To an innumerable company] Gr. To Myriads, or many ten thouſands of Angels. Some have ſaid that they are 99. to one, in compariſon of the Saints: grounding their conceit upon the Parable of the loſt ſheep, Luk. 15.

Verſe 23. To the generall Aſſembly] Or publike meeting of a whole Countrey, as at a great Aſſize, or ſome ſolemn celebrity. The Roman Emperours raiſed up ample Amphitheatres in a circular form, that the people ſitting round about might have a commodious ſight of ſuch pleaſant ſpectacles as were ſet before them. That which Pompey erected was of ſuch extent, that it was able to receive 40000 men, as Pliny witneſſeth. But O what a glorious Amphitheatre is that of heaven? What a ſtately Congregation-houſe? O praeclarum diem cum ad illud animorum concilium caetum que proficiſcar & cum ex hac turba & colluvione diſcedam! Cic deſenect[illegible: 1 letter]te. Surely, if Cicero or ſome other Heathen could ſay ſo, how much more may we exult and ſay, O that dear day when we ſhall go out of this wretched world, and wicked company; to that generall Aſſembly of holy and happy ſouls! And how ſhould we in the mean while turn every ſolemnity into a ſchool of Divinity: as when Fulgentius ſaw the Nobility of Rome ſit mounted in their bravery, it mounted his meditation to the heavenly Jeruſalem. And another when he ſat and heard a ſweet conſort of muſick,M. Eſ[illegible: 1 letter]y. Art of Meditat. by D. Hall. ſeemed upon this occaſion carried up for the time before-hand to the place of his reſt, ſaying very paſſionately, What muſick may we think there is in heaven!

Which are written in heaven] In Jeruſalem records were kept of the names of all the Citizens, Pſal. 48.3. ſo in heaven. And as the Citizens of Rome might not accept of freedom in any other City: ſo neither ſhould we ſeek things on earth, as thoſe whoſe names are written in the earth, Ier. 17.

Verſe 24. That ſpeaketh better things] Every drop whereof had a tongue to cry for vengeance: whence it is called blouds in the plurall, Gen. 4.10.

Verſe 25. See that ye refuſe not, &c.] Gr. [non-Latin text not transcribed]. That ye ſhift him not off, by frivolous pretences and excuſes, as thoſe Recuſant gueſts did, Mat. 22. It is as much as your ſouls are worth. [non-Latin text not transcribed]. Look to it therefore.

That ſpeaketh from heaven] By his bloud, Word, Sacraments, motions of his Spirit, mercies, &c. If we turn our backs upon ſuch bleeding embracements, and ſo kick againſt his naked bowels, what will become of us? And mark, that he ſpeaketh of himſelf, as one.

Verſe 26. Whoſe voice then ſhook, &c.] viz. When he gave the Law. What ſhall he do when he comes to judgement?

Not the earth only, &c.] Not men only, but angels, who ſtand amazed at the myſtery of Chriſt. As for men, they will never truly deſire Chriſt, till they are ſhaken, Hag. 2.7. Gods ſhaking ends in ſettling; it is not to ruine, but to refine us.

Verſe 27. And this word, Yet once more] The Apoſtle commenteth upon the Prophet whom he citeth, and from that word of his, Yet once, concludeth the diſſolution of the preſent frame of the world by the laſt fire, and the eſtabliſhing of that new heaven and new earth, wherein dwelleth righteouſneſſe, 2 Pet. 3.12, 13. The force of Scripture-words is then well to be weighed by thoſe that will draw there-hence right conſequences: And they have done ſingular good ſervice to God and his Church, that they have emploied their time and their talents for the finding out the ſenſe of the Text, by fiſhing out the full import and ſignification of the Originall words. In which kinde learned Mr Leigh by his Critica Sacra upon both teſtaments, hath merited much commendation.

Verſe 28. A kingdome which cannot be moved] As the mighty Monarchies of the world could: for thoſe had their times and their turns, their ruine as well as their riſe, ſo that now they live but by fame only. Not ſo the Kingdome of heaven. You may write upon it the Venetian Motto, Nec fluctu, nec flatu movetur: Neither windes nor waves can ſtir it.

With reverence] Gr. With baſhfulneſſe, as in Gods holy preſence. See Deut. 23.13.

Verſe 29. A conſuming fire] viz. To profligate profeſſours, ungirt Chriſtians, Iſa. 33.14.

Wherefore. In view of what has been said in the previous chapter.

Seeing we also are compassed about with so great a cloud of witnesses. The apostle represents those to whom he had referred in the previous chapter as looking on to witness the efforts which Christians make, and the manner in which they live. There is allusion here, doubtless, to the ancient games. A great multitude of spectators usually occupied the circular seats in the amphitheatre, from which they could easily behold the combatants. 1Cor 9:24, seq. In like manner the apostle represents Christians as encompassed with the multitude of worthies to whom he had referred in the previous chapter. It cannot be fairly inferred from this that he means to say that all those ancient worthies were actually looking at the conduct of Christians, and saw their conflicts. It is a figurative representation, such as is common, and means that we ought to act as if they were in sight, and cheered us on. How far the spirits of the just who are departed from this world are permitted to behold what is done on earth--if at all--is not revealed in the Scriptures. The phrase "a cloud of witnesses," means many witnesses, or a number so great that they seem to be a cloud. The comparison of a multitude of persons to a cloud is common in the classic writers. See Homer's Il. iv. 274, xxiii. 133; Statius, i. 340, and other instances adduced in Wetstein, in loc. Comp. 1Thes 4:17.

Let us lay aside every weight. The word rendered weight --ογκον-- means that which is crooked or hooked, and thence anything that is attached or suspended by a hook--that is, by its whole weight, and hence means weight. See Passow. It does not occur elsewhere in the New Testament. The word is often used in the classic writers in the sense of swelling, tumour, pride. Its usual meaning is that of weight or burden; and there is allusion here, doubtless, to the runners in the games, who were careful not to encumber themselves with anything that was heavy. Hence their clothes were so made as not to impede their running, and hence they were careful in their training not to overburden themselves with food, and in every way to remove what would be an impediment or hindrance. As applied to the racers, it does not mean that they began to run with anything like a burden, and then threw it away--as persons sometimes aid their jumping by taking a stone in their hands to acquire increased momentum--but that they were careful not to allow anything that would be a weight or an encumbrance. As applied to Christians, it means that they should remove all which would obstruct their progress in the Christian course. Thus it is fair to apply it to whatever would be an impediment in our efforts to win the crown of life. It is not the same thing in all persons. In one it may be pride; in another, vanity; in another, worldliness; in another, a violent and almost ungovernable temper; in another, a corrupt imagination; in another, a heavy, leaden, insensible heart; in another, some improper and unholy attachment. Whatever it may be, we are exhorted to lay it aside; and this general direction may be applied to anything which prevents our making the highest possible attainment in the divine life. Some persons would make much more progress if they would throw away many of their personal ornaments; some if they would disencumber themselves of the heavy weight of gold which they are endeavouring to carry with them. So some very light objects, in themselves considered, become material encumbrances. Even a feather or a ring--such may be the fondness for these toys--may become such a weight that they will never make much progress towards the prize.

And the sin which doth so easily beset us. The word which is here rendered "easily beset" --ευπεριστατον--euperistaton--does not elsewhere occur in the New Testament. It properly means, "standing well around;" and hence denotes that which is near, or at hand, or readily occurring. So Chrysostom explains it. Passow defines it as meaning, "easy to encircle." Tindal renders it, "the sin that hangeth on us." Theodoret and others explain the word as if derived from περιστασις --peristasis--a word which sometimes means affliction, peril--and hence regard it as denoting that which is full of peril, or the sin which so easily subjects one to calamity. Bloom, field supposes, in accordance with the opinion of Grotius, Crellius, Kypke, Kuinoel, and others, that it means "the sin which especially winds around us and hinders our course," with allusion to the long Oriental garments. According to this, the meaning would be, that as a runner would be careful not to encumber himself with a garment which would be apt to wind around his legs in running, and hinder him, so it should be with the Christian, who especially ought to lay aside everything which resembles this that is, all sin which must impede his course. The former of these interpretations however, is most commonly adopted, and best agrees with the established sense of the word. It will then mean that we are to lay aside every encumbrance, particularly or especially--for so the word Kai," and," should be rendered here--the sins to which we are most exposed. Such sins are appropriately called "easily-besetting sins." They are those to which we are particularly liable. They are such sins as the following:

(1.) Those to which we are particularly exposed by our natural temperament or disposition. In some this is pride, in others indolence, or gaiety, or levity, or avarice, or ambition, or sensuality.

(2.) Those in which we freely indulged before we became Christians. They will be likely to return with power, and we are far more likely, from the laws of association, to fall into them than into any other. Thus a man who has been intemperate is in special danger from that quarter; a man who has been an infidel is in special danger of scepticism; one who has been avaricious, proud, gay, or ambitious, is in special danger, even after conversion, of again committing these sins.

(3.) Sins to which we are exposed by our profession, by our relations to others, or by our situation in life. They whose condition will entitle them to associate with what are regarded as the more elevated classes of society, are in special danger of indulging in the methods of living and of amusement that are common among them; they who are prospered in the world are in danger of losing the simplicity and spirituality of their religion; they who hold a civil office are in danger of becoming mere politicians, and of losing the very form and substance of piety.

(4.) Sins to which we are exposed from some peculiar weakness in our character. On some points we may be in no danger. We may be constitutionally so firm as not to be especially liable to certain forms of sin. But; every man has one or more weak points, in his character; and it is there that he is particularly exposed. A bow may be in the main very strong. All along its length there may be no danger of its giving way--save at one place where it has been made too thin, or where the material was defective--and if it ever breaks, it will of course be at that point. That is the point, therefore, which needs to be guarded and strengthened. So in reference to character. There is always some weak point which needs especially to be guarded, and our principal danger is there. Self-knowledge, so necessary in leading a holy life, consists much in searching out those weak points of character where we are most exposed; and our progress in the Christian course will be determined much by the fidelity with which we guard and strengthen them.

And let us run with patience the race that is set before us. The word rendered "patience" rather means in this place perseverance. We are to run the race without allowing ourselves to be hindered by any obstructions, and without giving out or fainting in the way. Encouraged by the example of the multitudes who have run the same race before us, and who are now looking out upon us from heaven where they dwell, we are to persevere as they did to the end.

(1) "lay aside" 2Cor 7:1

Looking unto Jesus, As a farther inducement to do this the apostle exhorts us to look to the Saviour. We are to look to his holy life; to his patience and perseverance in trials; to what he endured in order to obtain the crown, and to his final success and triumph.

The author and finisher of our faith. The word "our" is not in the original here, and obscures the sense. The meaning is, he is the first and the last as an example of faith, or of confidence in God--occupying in this, as in all other things, the preeminence, and being the most complete model that can be placed before us. The apostle had not enumerated him among those who had been distinguished for their faith, but he now refers to him as above them all; as a case that deserved to stand by itself. It is probable that there is a continuance here of the allusion to the Grecian games which the apostle had commenced in the previous verse. The word "author" αρχηγον-- (marg, beginner)-- means, properly, the source, or cause of anything; or one who makes a beginning. It is rendered in Acts 3:16, Acts 5:31, prince; in Heb 2:10, captain; and in the place before us, author. It does not elsewhere occur in the New Testament. The phrase, "the beginner of faith," or the leader on of faith, would express the idea. He is at the head of all those who have furnished an example of confidence in God, for he was himself the most illustrious instance of it. The expression, then, does not mean properly that he produces faith in us, or that we believe because he causes us to believe --whatever may be the truth about that--but that he stands at the head as the most eminent example that can be referred to on the subject of faith. We are exhorted to look to him, as if at the Grecian games there was one who stood before the racer who had previously carried away every palm of victory; who had always been triumphant, and with whom there was no one who could be compared. The word finisher-- τελειωτην--corresponds in meaning with the word author. It means that he is the completer as well as the beginner; the last as well as the first. As there has been no one hitherto who could be compared with him, so there will be no one hereafter. Comp. Rev 1:8,11 "I am Alpha and Omega, the beginning and the ending, the first and the last." The word does not mean that he was the "finisher" of faith, in the sense that he makes our faith complete, or perfects it--whatever may be true about that--but that he occupies this elevated position of being beyond comparison above all others. Alike in the commencement and the close, in the beginning of faith and in its ending, he stands pre-eminent. To this illustrious model we should look--as a racer would on one who had been always so successful that he surpassed all competitors and rivals. If this be the meaning, then it is not properly explained, as it is commonly, (see Bloomfield and Stuart, in loc.,) by saying that the word here is synonymous with rewarder, and refers to the βραβευτης--brabeutes-or the distributor of the prize. Comp. Col 3:15. There is no instance where the word is used in this sense in the New Testament, (comp. Passow,) nor would such an interpretation present so beautiful and appropriate a thought as the one suggested above.

Who for the joy that was set before him. That is, who in view of all the honour which he would have at the right hand of God, and the happiness which he would experience from the consciousness that he had redeemed a world, was willing to bear the sorrows connected with the atonement.

Endured the cross. Endured patiently the ignominy and pain connected with the suffering of death on the cross.

Despising the shame. Disregarding the ignominy of such a mode of death. It is difficult for us now to realize the force of the expression, "enduring the shame of the cross," as it was understood in the time of the Saviour and the apostles. The views of the world have changed, and it is now difficult to divest the "cross" of the associations of honour and glory which the word suggests, so as to appreciate the ideas which encompassed it then. There is a degree of dishonour which we attach to the guillotine, but the ignominy of a death on the cross was greater than that; there is disgrace attached to the block, but the ignominy of the cross was greater than that; there is a much deeper infamy attached to the gallows, but the ignominy of the cross was greater than that. And that word--the cross--which when now proclaimed in the ears of the refined, the intelligent, and even the gay, excites an idea of honour in the ears of the people of Athens, of Corinth, and of Rome, excited deeper disgust than the word gallows does with us, for it was regarded as the appropriate punishment of the most infamous of mankind. We can now scarcely appreciate these feelings, and of course the declaration that Jesus "endured the cross, despising the shame," does not make the impression on our minds in regard to the nature of his sufferings, and the value of his example, which it should do. When we now think of the "cross," it is not of the multitude of slaves, and robbers, and thieves, and rebels, who have died on it, but of the one great victim whose death has ennobled even this instrument of torture, and encircled it with a halo of glory. We have been accustomed to read of it as an imperial standard in war in the days of Constantine, and as the banner under which armies have marched to conquest; it is intermingled with the sweetest poetry; it is a sacred thing in the most magnificent cathedrals; it adorns the altar, and is even an object of adoration; it is in the most elegant engravings; it is worn by beauty and piety as an ornament near the heart; it is associated with all that is pure in love, great in self-sacrifice, and holy in religion. To see the true force of the expression here, therefore, it is necessary to divest ourselves of these ideas of glory which encircle the "cross," and to place ourselves in the times and lands in which, when the most infamous of mankind were stretched upon it, it was regarded for such men as an appropriate mode of punishment. That infamy Jesus was willing to bear; and the strength of his confidence in God, his love for man, and the depth of his humiliation, was shown in the readiness and firmness with which he went forward to such a death.

And is set down at the right hand of the throne of God. Exalted to the highest place of dignity and honour in the universe. Mk 6:19; Eph 1:20, seq. The sentiment here is, "Imitate the example of the great Author of our religion. He, in view of the honour and joy before him, endured the most severe sufferings to which the human frame can be subjected, and the form of death which is regarded as the most shameful. So, amidst all the severe trials to which you are exposed on account of religion, patiently endure all--for the glorious rewards, the happiness and the triumph of heaven, are before you."

(1) "author" "beginner" (a) "joy" Lk 24:26

For consider him. Attentively reflect on his example, that you may be able to bear your trials in a proper manner.

That endured such contradiction of sinners. Such opposition. The reference is to the Jews of the time of the Saviour, who opposed his plans, perverted his sayings, and ridiculed his claims. Yet, regardless of their opposition, he persevered in the course which he had marked out, and went patiently forward in the execution of his plans. The idea is, that we are to pursue the path of duty, and follow the dictates of conscience, let the world say what they will about it. In doing this, we cannot find a better example than the Saviour. No opposition of sinners ever turned him from the way which he regarded as right; no ridicule ever caused him to abandon any of his plans; no argument, or expression of scorn, ever caused him for a moment to deviate from his course.

Lest ye be wearied and faint in your minds. The meaning is, that there is great danger of being disheartened and wearied out by the opposition which you meet with. But with the bright example of one who was never disheartened, and who never became weary in doing the will of God, you may persevere. The best means of leading a faithful Christian life, amidst the opposition which we may encounter, is to keep the eye steadily fixed on the Saviour.

(*) "of sinners" "From sinners"

Ye have not yet resisted unto blood, striving against sin. The general sense of this passage is, "You have not yet been called, in your Christian struggles, to the highest kind of sufferings and sacrifices. Great as your trials may seem to have been, yet your faith has not yet been put to the severest test. And since this is so, you ought not to yield in the conflict with evil, but manfully resist it." In the language here used, there is undoubtedly a continuance of the allusion to the agonistic games--the strugglings and wrestlings for mastery there. In those games, the boxers were accustomed to arm themselves for the fight with the caestus. This, at first, consisted of strong leathern thongs wound around the hands, and extending only to the wrist, to give greater solidity to the fist. Afterwards these were made to extend to the elbow, and then to the shoulder; and, finally, they sowed pieces of lead or iron in them, that they might strike a heavier and more destructive blow. The consequence was, that those who were engaged in the fight were often covered with blood, and that resistance "unto blood" showed a determined courage, and a purpose not to yield. But though the language here may be taken from this custom, the fact to which the apostle alludes, it seems to me, is the struggling of the Saviour in the garden of Gethsemane, when his conflict was so severe, that great drops of blood fell down to the ground. Mt 26:42, seq. It is, indeed, commonly understood to mean that they had not yet been called to shed their blood as martyrs in the cause of religion. See Stuart, Bloomfield, Doddridge, Clarke, Whitby, Kuinoel, etc. Indeed, I find in none of the commentators what seems to me to be the true sense of this passage, and what gives an exquisite beauty to it, the allusion to the sufferings of the Saviour in the garden. The reasons which lead me to believe that there is such an allusion are briefly these.

(1.) The connexion. The apostle is appealing to the example of the Saviour, and urging Christians to persevere amidst their trials by looking to him. Nothing would be more natural, in this connexion, than to refer to that dark night when, in the severest conflict with temptation which he ever encountered, he so signally showed his own firmness of purpose, and the effects of resistance on his own bleeding body, and his signal victory, in the garden of Gethsemane.

(2.) The expression, "striving against sin," seems to demand the same interpretation. On the common interpretation, the allusion would be merely to their resisting persecution; but here the allusion is to some struggle in their minds against committing sin. The apostle exhorts them to strive manfully and perseveringly against sin in every form, and especially against the sin of apostasy. To encourage them, he refers them to the highest instance on record where there was a "striving against sin"--the struggle of the Redeemer in the garden with the great enemy, who there made his most violent assault, and where the resistance of the Redeemer was so great as to force the blood through his pores. What was the exact form of the temptation there, we are not informed. It may have been to induce him to abandon his work even then, and to yield, in view of the severe sufferings of his approaching death on the cross. If there ever was a point where temptation would be powerful, it would be there. When a man is about to be put to death, how strong is the inducement to abandon his purpose, his plans, or his principles, if he may save his life! How many, of feeble virtue, have yielded just there! If to this consideration we add the thought that the Redeemer was engaged in a work never before undertaken; that he designed to make an atonement never before made; that he was about to endure sorrows never before endured; and that on the decision of that moment depended the ascendency of sin or holiness on the earth, the triumph or the fall of Satan's kingdom, the success or the defeat of all the plans of the great adversary of God and man; and that, on such an occasion as this, the tempter would use all his power to crush the lonely and unprotected Man of sorrows in the garden of Gethsemane, it is easy to imagine what may have been the terror of that fearful conflict, and what virtue it would require in him to resist the concentrated energy of Satan's might, to induce him even then to abandon his work. The apostle says of those to whom he wrote, that they had not yet reached that point. Comp. Heb 5:7.

(3.) This view furnishes a proper climax to the argument of the apostle for perseverance. It presents the Redeemer before the mind as the great Example; directs the mind to him in various scenes of his life--as looking to the joy before him--disregarding the ignominy of his sufferings-- enduring the opposition of sinners--and then in the garden as engaged in a conflict with his great foe, and so resisting sin that, rather than yield, he endured that fearful mental struggle which was attended with such remarkable consequences. This is the highest consideration which could be presented to the mind of a believer to keep him from yielding in the conflict with evil; and if we could keep him in the eye, resisting even unto blood, rather than yield in the least degree, it would do more than all other things to restrain us from sin. How different his case from ours? How readily we yield to sin! We offer a faint and feeble resistance, and then surrender. We think it will be unknown; or that others do it; or that we may repent of it; or that we have no power to resist it; or that it is of little consequence, and our resolution gives way. Not so the Redeemer. Rather than yield in any form to sin, he measured strength with the great adversary when alone with him in the darkness of the night, and gloriously triumphed! And so would we always triumph if we had the same settled purpose to resist sin in every form, even unto blood.

And ye have forgotten the exhortation. This exhortation is found in Prov 3:11,12. The object of the apostle in introducing it here is, to show that afflictions were designed, on the part of God, to produce some happy effects in the lives of his people, and that they ought, therefore, to bear them patiently. In the previous verses, he directs them to the example of the Saviour. In this verse and the following, for the same object, he directs their attention to the design of trials, showing that they are necessary to our welfare, and that they are, in fact, proof of the paternal care of God. This verse might be rendered as a question, "And have ye forgotten?" etc. This mode of rendering it will agree somewhat better with the design of the apostle.

Which speaketh unto you. Which may be regarded as addressed to you; or which invokes a principle as applicable to you as to others. He does not mean that when Solomon used the words he had reference to them particularly, but that he Used them with reference to the children of God, and they might therefore be applied to them. In this way we may regard the language of the Scriptures as addressed to us.

As unto children. As if he were addressing children. The language is such as a father uses.

My son. It is possible that in these words Solomon may have intended to address a son literally, giving him paternal counsel; or he may have spoken as the head of the Jewish people, designing to address all the pious, to whom he sustained, as it were, the relation of a father. Or it is possible, also, that it may be regarded as the language of God himself addressing his children. Whichever supposition is adopted, the sense is substantially the same.

Despise not thou the chastening of the Lord. Literally, "Do not regard it as a small matter, or as a trivial thing"--ολιγωρει. The Greek word here used does not elsewhere occur in the New Testament. The word here rendered chastening παιδεια--and also in Heb 12:6-8, and Heb 12:9, "corrected"-- παιδευτας--does not refer to affliction in general, but that kind of affliction which is designed to correct us for our faults, or which is of the nature of discipline. The verb properly relates to the training up of a child--including instruction, counsel, discipline, and correction, (see this use of the verb in Acts 7:22, 2Ti 2:25, Tit 2:12,) and then especially discipline, or correction for faults --to correct, chastise, chasten, 1Cor 11:32, 2Cor 6:9, Rev 3:19. This is the meaning here; and the idea is, not that God will afflict his people in general, but that if they wander away he will correct them for their faults. He will bring calamity upon them as a punishment for their offences, and in order to bring them back to himself, he will not suffer them to wander away unrebuked and unchecked, but will mercifully reclaim them, though by great sufferings. Afflictions have many objects, or produce many happy effects. That referred to here is, that they are means of reclaiming the wandering and erring children of God, and are proofs of his paternal care and love. Comp. 2Sam 7:14, 12:13,14, Ps 89:31-34; Prov 3:11,12. Afflictions, which are always sent by God, should not be regarded as small matters, for these reasons:

(1.) The fact that they are sent by God. Whatever he does is of importance, and is worthy the profound attention of men.

(2.) They are sent for some important purpose, and they should be regarded, therefore, with attentive concern. Men despise them when

(1.) they treat them with affected or real unconcern;

(2.) when they fail to receive them as Divine admonitions, and regard them as without any intelligent design; and

(3.) when they receive them with expressions of contempt, and speak of them and of the government of God with scorn. It should be a matter of deep concern, when we are afflicted in any manner, not to treat the matter lightly, but to derive from our trials all the lessons which they are adapted to produce on the mind.

Nor faint, etc. Bear up patiently under them. This is the second duty. We are first to study their character and design; and, secondly, to bear up under them, however severe they may be, and however long they may be continued. "Avoid the extremes of proud insensibility and entire dejection." Doddridge.

(a) "exhortation" Prov 3:11,12 (*) "of him" "by him"

For whom the Lord loveth he chasteneth. This is also a quotation from Prov. 3. It means that it is a universal rule that God sends trials on those whom he truly loves. It does not, of course, mean that he sends chastisement which is not deserved; or that he sends it for the mere purpose of inflicting pain. That cannot be. But it means that, by his chastisements, he shows that he has a paternal care for us. He does not treat us with neglect and unconcern, as a father often does his illegitimate child. The very fact that he corrects us shows that he has towards us a father's feelings, and exercises towards us a paternal care. If he did not, he would let us go on without any attention, and leave us to pursue a course of sin that would involve us in ruin. To restrain and govern a child; to correct him when he errs, shows that there is a parental solicitude for him, and that he is not an outcast. And as there is in the life of every child of God something that deserves correction, it happens that it is universally true that "whom the Lord loveth he chasteneth."

And scourgeth every son whom he receiveth. Whom he receives or acknowledges as his child. This is not quoted literally from the Hebrew, but from the Septuagint. The Hebrew is, "even as a father the son in whom he delighteth." The general sense of the passage is retained, as is often the case in the quotations from the Old Testament. The meaning is the same as in the former part of the verse, that every one who becomes a child of God is treated by him with that watchful care which shows that he sustains towards him the paternal relation.

(b) "whom" Revv 3:19

If ye endure chastening. That is, if you undergo, or are called to experience correction. It does not mean here, "if you endure it patiently, or if you bear up under it," but if you are chastised or corrected by God." The affirmation does not relate to the manner of bearing it, but to the fact that we are disciplined.

God dealeth with you as with sons. He does not cast you off, and regard you as if you were in no way related to him.

For what son is he whom the father chasteneth not? That is, he evinces towards his son the care which shows that he sustains the relation of a father. If he deserves correction, he corrects him; and he aims, by all proper means, to exhibit the appropriate care and character of a father. And as we receive such attention from an earthly parent, we ought to expect to receive similar notice from our Father in heaven.

(c) "son" Prov 13:24

But if ye be without chastisement. If you never meet with anything that is adapted to correct your faults, to subdue your temper, to chide your wanderings, it would prove that you were in the condition of illegitimate children--cast off and disregarded by their father.

Whereof all are partakers. All who are the true children of God.

Then are ye bastards, and not sons. The reference here is to the neglect with which such children are treated, and to the general want of care and discipline over them:-- "Lost in the world's wide range; enjoined no aim, Prescribed no duty. and assigned no name." Savage. In the English law, a bastard is termed nullius filiua,. Illegitimate children are usually abandoned by their father. The care of them is left to the mother, and the father endeavours to avoid all responsibility, and usually to be concealed and unknown. His own child he does not wish to recognize; he neither provides for him, nor instructs him, nor governs him, nor disciplines him. A father who is worthy of the name, will do all these things. So Paul says it is with Christians. God has not cast them off. In every way he evinces towards them the character of a father. And if it should be that they passed along through life without any occurrence that would indicate the paternal care and attention designed to correct their faults, it would show that they never had been his children, but were cast off and wholly disregarded. This is a beautiful argument; and we should receive every affliction as full proof that we are not forgotten by the High and Holy One who condescends to sustain the character, and to evince towards us, in our wanderings, the watchful care of a Father.

Furthermore. As an additional consideration to induce us to receive chastisement with submission. The argument in this verse is derived from the difference in the spirit and design with which we are corrected by God and by an earthly parent. In God everything is without any intermingling of passion or any improper feeling. In an earthly parent there is often much that is the result of hasty emotion, of an irascible temper, perhaps of the mere love of power. There is much that is inflicted without due reflection, and that produces only pain in the bosom of the parent himself in the recollection. Yet, with all this imperfection of parental government, we were patient and unmurmuring. How much more should we submit to one whose paternal discipline is caused by no excited feeling; by no love of power; by no want of reflection, and which never furnishes occasion for regret!

Fathers of our flesh. Earthly fathers; those from whom we have derived our being here. They are contrasted here with God who is called "the Father of spirits," not because the father does not sustain the paternal relation to the soul as well as the body, but to designate the nature of the dominion over us. The dominion of God is that which pertains to a spiritual kingdom, having more direct reference to the discipline of the soul, and being designed to prepare us for the spiritual world; that of the earthly father pertains primarily to our condition here, and the discipline is designed to subdue our unruly passions, to teach us to restrain our appetites, to inculcate maxims of health and prosperity, and to prevent those things which would impede our happiness in the present world. See, however, many curious instances of the manner in which these phrases were used by the Jewish writers, collected by Wetstein.

We gave them reverence. We submitted to them; honoured them; loved them. Painful at the time as correction may have been, yet when we have fully understood the design of it, we have loved them the more. The effect of such discipline, properly administered, is to produce real veneration for a parent--for he who, in a timely and appropriate manner restrains his child is the only one who will secure ultimate reverence and respect.

Shall we not much rather be in subjection. Since God's government is so much more perfect; since he has so much better right to control us; and since his administration is free from all the defects which attend parental discipline on earth, there is a much higher reason for bowing with submission and reverence to him. The Father of spirits. Thus in Nu 16:22, God is called the God of the spirits of all flesh." So also Nu 27:16; comp. Job 33:4. The idea seems to be, that as the soul is the most important part of man, this name is given to God by way of eminence, or he is eminently and supremely our Father. It was his to create the immortal part, and to that spirit which is never to die he sustains the relation of Father. The earthly father is parent to the man as mortal; God is the Father of man as immortal. God is himself a Spirit. Angels and human souls, therefore, may be represented as peculiarly his offspring. It is the highest designation which could be given to God to say that he is at the head of the universe of mind; not implying that he is not also at the head of the material universe, but designing to bring into view this high characteristic of the Almighty, that all created minds throughout the universe sustain to him the relation of children. To this Great Being we should, therefore, more cheerfully subject ourselves than to an earthly parent.

And live. Meaning that his fatherly chastisements are adapted to secure our spiritual life. He corrects us that he may promote our final happiness, and his inflictions are the means of saving us from eternal death.

(a) "Father of Spirits" Nu 16:22, 27:16

For they verily for a few days. That is, with reference to a few days, (προς;) or it was a chastisement that had reference mainly to this short life. The apostle seems to bring in this circumstance to contrast the dealings of earthly parents with those of God. One of the circumstances is, that the corrections of earthly parents had a muck less important object than those of God. They related to this life--a life so brief that it may be said to continue but a "few days." Yet, in order to secure the benefit to be derived for so short a period from fatherly correction, we submitted without murmuring. Much more cheerfully ought we to submit to that discipline from the hand of our heavenly Father which is designed to extend its benefits through eternity. This seems to me to afford a better sense than that adopted by Professor Stuart and others, that it means, "during our childhood or minority;" or than that proposed by Doddridge, that it refers both to our earthly parents and to our heavenly Father.

After their own pleasure. Marg. "as seemed good, or meet, to them." Meaning that it was sometimes done arbitrarily, or from caprice, or under the influence of passion. This is an additional reason why we should submit to God, We submitted to our earthly parents, though their correction was sometimes passionate, and was designed to gratify their own pleasure, rather than to promote our good. There is much of this kind of punishment in families; but there is none of it under the administration of God.

But he for our profit. Never from passion, from caprice, from the love of power or superiority, but always for our good. The exact benefit which he designs to produce we may not be able always to understand; but we may be assured that no other cause influences him than a desire to promote our real welfare; and as he can never be mistaken in regard to the proper means to secure that, we may be assured that our trials are always adapted to that end.

That we might be partakers of his holiness. Become so holy that it may be said that we are partakers of the very holiness of God. Comp. 2Pet 1:4. This is the elevated object at which God aims by our trials. It is not that he delights to produce pain; not that he envies us, and would rob us of our little comforts; not that he needs what We prize to increase his own enjoyment, and therefore rudely takes it away; and not that he acts from caprice--now conferring a blessing, and then withdrawing it without any reason: it is, that he may make us more pure and holy, and thus promote our own best interest. To be holy as God is holy; to be so holy that it may be said that we "are partakers of his holiness," is a richer blessing than health, and property, and friends, without it; and when by the exchange of the one we acquire the other, we have secured infinitely more than we have lost. To obtain the greater good, we should be willing to part with the less; to secure the everlasting friendship and favour of God, we should be willing, if necessary, to surrender the last farthing of our property; the last friend that is left us; the last feeble and fluttering pulsation of life in our veins.

(1) "after their own pleasure" "as seemed good or meet to them"

Now no chastening for the present seemeth to be joyous, but grievous. It does not impart pleasure, nor is this its design. All chastisement is intended to produce pain, and the Christian is as sensitive to pain as others. His religion does not blunt his sensibilities, and make him a stoic, but it rather increases his susceptibility to suffering. The Lord Jesus, probably, felt pain, reproach, and contempt, more keenly than any other human being ever did; and the Christian feels the loss of a child, or bodily suffering, as keenly as any one. But while religion does not render him insensible to suffering, it does two things--

(1.) it enables him to bear the pain without murmuring, and

(2.) it turns the affliction into a blessing on his soul.

Nevertheless afterward. In future life. The effect is seen in a pure life, and in a more entire devotedness to God. We are not to look for the proper fruits of affliction while we are suffering, but afterwards.

It yieldeth the peaceable fruit of righteousness. It is a tree that bears good fruit and we do not expect the fruit to form and ripen at once. It may be long maturing, but it will be rich and mellow when it is ripe. It frequently requires a long time before all the results of affliction appear--as it requires months to form and ripen fruit. Like fruit it may appear at first sour, crabbed, and unpalatable; but it will be at last like the ruddy peach or the golden orange. When those fruits are ripened they are

(1.) fruits "of righteousness." They make us more holy, more dead to sin and the world, and more alive to God. And they are

(2.) "peaceable." They produce peace, calmness, submission in the soul. They make the heart more tranquil in its confidence in God, and more disposed to promote the religion of peace. The apostle speaks of this as if it were a universal truth in regard to Christians who are afflicted. And it is so, There is no Christian who is not ultimately benefited by trials, and who is not able at some period subsequently to say, "It was good for me that I was afflicted. Before I was afflicted I went astray; but now have I kept thy word." When a Christian comes to die, he does not feel that he has had one trial too many, or one which he did not deserve. He can then look back and see the effect of some early trial, so severe that he once thought he could hardly endure it, spreading a hallowed influence over his future years, and scattering its golden fruit all along the pathway of life. I have never known a Christian who was not benefited by afflictions; I have seen none who was not able to say that his trials produced some happy effect on his religious character, and on his real happiness in life. If this be so, then no matter how severe our trials, we should submit to them without a murmur. The more severe they are, the more we shall yet be blessed--on earth or in heaven.

(b) "fruit" Isa 32:17, Jas 3:18

Wherefore. In view of the facts which have been now stated --that afflictions are sent from God, and are evidences of his paternal watchfulness.

Lift up the hands which hang down. As if from weariness and exhaustion. Renew your courage; make a new effort to bear them. The hands fall by the side when we are exhausted with toil, or worn down by disease. Isa 35:3, from which place this exhortation is taken.

And the feeble knees. The knees also become enfeebled by long effort, and tremble as if their strength were gone. Courage and resolution may do much, however, to make them firm, and it is to this that the apostle exhorts those to whom he wrote. They were to make every effort to bear up under their trials. The hope of victory will do much to strengthen one almost exhausted in battle; the desire to reach home invigorates the frame of the weary traveller. So it is with the Christian. In persecution and sickness and bereavement, he may be ready to sink under his burdens. The hands fall, and the knees tremble, and the heart sinks within us. But confidence in God, and the hope of heaven, and the assurance that all this is for our good, will reinvigorate the enfeebled frame, and enable us to bear what we once supposed would crush us to the dust. A courageous mind braces a feeble body, and hope makes it fresh for new conflicts.

(a) "hands" Isa 35:3

And make straight paths for your feet. Marg., even. The word here used means, properly, straight, in the sense of upright, erect, Acts 14:10; but it is here used in the sense of straight horizontally, that is, level, plain, smooth. The meaning is, that they were to remove all obstacles out of the way, so that they need not stumble and fall. There is probably an allusion here to Prov 4:25-27, "Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left; remove thy foot from evil." The idea is, that by every proper means they were to make the way to heaven as plain and easy as possible. They were to allow no obstructions in the path over which the lame and feeble might fall.

Lest that which is lame be turned out of the way. A lame man needs a smooth path to walk in. The idea is here, that everything which would prevent those in the church who were in any danger of falling--the feeble, the unestablished, the weak--from walking in the path to heaven, or which might be an occasion to, them of falling, should be removed. Or it may mean, that in a road that was not level, those who were lame would be in danger of spraining, distorting, or wrenching a lame limb; and the counsel is, that whatever would have a tendency to this should be removed. Divested of the figure, the passage means, that everything should be removed which would hinder any one from walking in the path to life.

But let it rather be healed. As in the case of lameness, pains should be taken to heal it rather than to suffer it to be increased by careless exposure to a new sprain or fracture, so it should be in our religious and moral character. Whatever is defective we should endeavour to restore to Soundness, rather than to suffer the defect to be increased. Whatever is feeble in our faith or hope; whatever evil tendency there is in our hearts, we should endeavour to strengthen and amend, lest it should become worse, and we should entirely fall.

(1) "straight" "even" (b) "paths" Prov 4:26,27 (c) "Let it" Gal 6:1

Follow peace with all men. Do not give indulgence to those passions which lead to litigations, strifes, wars. Rom 14:19. The connexion here requires us to understand this mainly of persecutors. The apostle is referring to the trials which those whom he addressed were experiencing. Those trials seem to have arisen mainly from persecution, and he exhorts them to manifest a spirit of kindness towards all, even though they were engaged in persecuting them. This is the temper of the gospel. We are to make war with sin, but not with men; with bad passions and corrupt desires, but not with our fellow-worms.

And holiness. Instead of yielding to contending passions and to a spirit of war; instead of seeking revenge on your persecutors and foes, make it rather your aim to be holy, Let that be the object of your pursuit; the great purpose of your life. Men might in such cases counsel them to seek revenge; the spirit of religion would counsel them to strive to be holy. In such times they were in great danger of giving indulgence to evil passions, and hence the special propriety of the exhortation to endeavour to be holy.

Without which no man shall see the Lord. That is, shall see him in peace; or shall so see him as to dwell with him. All will see him in the day of judgment; but to "see" one is often used in the sense of being with one, dwelling with one, enjoying one. Mt 5:8. The principle here stated is one which is never departed from, Rev 21:27; Isa 35:8, 52:1, 60:21, Joel 3:17, Mt 13:41, 1Cor 6:9,10. No one has ever been admitted to heaven in his sins; nor is it desirable that any one ever should be. Desirable as it is that lost men should be happy, yet it is benevolence which excludes the profane, the impious, and the unbelieving from heaven--just as it is benevolence to a family to exclude profligates and seducers, and as it is benevolence to a community to confine thieves and robbers in prison. This great principle in the Divine administration will always be adhered to; and hence they who are expecting to be saved without holiness or religion are destined to certain disappointment. Heaven and earth will pass away, but God will not admit one unrepenting and unpardoned sinner to heaven. It was the importance and the certainty of this principle which made the apostle insist on it here with so much earnestness. Amidst all their trials, when exposed to persecution, and when everything might tempt them to the indulgence of feelings which were the opposite of holiness, they were to make it their great object to be like God. For this they were to seek, to strive, to labour, to pray. This with us, in all our trials, should also be the great aim of life. How deeply affecting, then, is the inquiry, whether we have that holiness which is indispensable to salvation! Let us not deceive ourselves. We may have many things else--many things which are in themselves desirable, but without this one thing we shall never see the Lord in peace. We may have wealth, genius, learning, beauty, accomplishments, houses, lands, books, friends--but without religion they will be all in vain. Never can we see God in peace without a holy heart; never call we be admitted into heaven without that religion which will identify us with the angels around the throne!

(d) "peace" Ps 34:14 (e) "without which" Mt 5:8, Eph 5:5

Looking diligently. This phrase implies close attention. It is implied that there are reasons why we should take special care. Those reasons are found in the propensities of our hearts to evil; in the temptations of the world; in the allurements to apostasy presented by the great adversary of our souls.

Lest any man fail. As every man is in danger, it is his personal duty to see to it that his salvation be secure.

Fail of the grace of God. Marg. fall from. The Greek is, "lest any one be wanting or lacking"--υστερων. There is no intimation in the words used here that they already had grace, and might fall way--whatever might be true about that--but that there was danger that they might be found at last to be deficient in that religion which was necessary to save them. Whether this was to be by losing the religion which they now had, or by the fact that they never had any--however near they may have come to it--the apostle does not here intimate, and this passage should not be used in the discussion of the question about falling from grace. It is a proper exhortation to be addressed to any man in the church, or out of it, to inquire diligently whether there is not reason to apprehend that when he comes to appear before God he will be found to be wholly destitute of religion.

Lest any root of bitterness springing up. Any bitter root. There is, doubtless, an allusion here to De 29:18: "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood." The allusion there is to those who were idolaters, and who instead of bearing the fruits of righteousness, and promoting the piety and happiness of the nation, would bear the fruits of idolatry, and spread abroad irreligion and sin. The allusion, in both cases, is to a bitter plant springing up among those that were cultivated for ornament or use, or to a tree bearing bitter and poisonous fruit, among those that produced good fruit. The reference of the apostle is to some person who should produce a similar effect in the church--to one who should inculcate false doctrines; or who should apostatize; or who should lead an unholy life, and thus be the means of corrupting and destroying others. They were to be at especial pains that no such person should start up from among themselves, or be tolerated by them.

Trouble you. By his doctrines and example.

And thereby many be defiled. Led away from the faith, and corrupted. One wicked man, and especially one hypocrite in the church, may be the means of destroying many others.

(f) "diligently" 2Pet 1:10 (2) "fail" "fall from" (g) "root" De 29:18

Lest there be any fornicator. The sin here referred to is one of those which would spread corruption in the church, and against which they ought to be especially on their guard. Allusion is made to Esau as an example, who, himself a corrupt and profane man, for a trifle threw away the highest honour which as a son he could have. Many have regarded the word here used as referring to idolatry, or defection from the true religion to a false one--as the word is often used in the Old Testament--but it is more natural to understand it literally. The crime here mentioned was one which abounded everywhere in ancient times, as it does now, and it was important to guard the church against it. Acts 15:20; 1Cor 6:18.

Or profane person. The word profane here refers to one who, by word or conduct, treats religion with contempt, or has no reverence for that which is sacred. This may be shown by words; by the manner; by a sneer; by neglect of religion; or by openly renouncing the privileges which might be connected with our salvation. The allusion here is to one who should openly cast off all the hopes of religion for indulgence in temporary pleasure, as Esau gave up his birthright for a trifling gratification. In a similar manner the young, for temporary gratification, neglect or despise all the privileges and hopes resulting from their being born in the bosom of the church; from being baptized and consecrated to God; and from being trained up in the lap of piety.

As Esau. It is clearly implied here that Esau sustained the character of a fornicator and a profane person, The former appellation is probably given to him to denote his licentiousness, shown by his marrying many wives, and particularly foreigners, or the daughters of Canaan. See Gen 36:2; comp. Gen 26:34,35. The Jewish writers abundantly declare that that was his character. See Wetstein, in loc. In proof that the latter appellation--that of a profane person--belonged to him, see Gen 25:29-34. It is true that it is rather by inference, than by direct assertion, that it is known that he sustained this character. The birthright, in his circumstances, was a high honour. The promise respecting the inheritance of the land of Canaan, the coming of the Messiah, and the preservation of the true religion, had been given to Abraham and Isaac, and was to be transmitted by them. As the eldest son, all the honour connected with this, and which is now associated with the name Jacob, would have properly appertained to Esau. But he undervalued it. He lived a licentious life. He followed his corrupt propensities, and gave the reins to indulgence. In a time of temporary distress, also, he showed how little he really valued all this by bartering it away for a single meal of victuals. Rather than bear the evils of hunger for a short period, and evidently in a manner implying a great undervaluing of the honour which he held as the firstborn son in a pious line, he agreed to surrender all the privileges connected with his birth. It was this which made the appellation appropriate to him; and this will make the appellation appropriate in any similar instance.

Who for one morsel of meat. The word meat here is used, as it is commonly in the Scriptures, in its primitive sense in English to denote, food, Gen 25:34. The phrase here, "morsel of meat," would be better rendered by "a single meal."

Sold his birthright. The birthright seems to have implied the first place or rank in the family; the privilege of offering sacrifice and conducting worship in the absence or death of the father; a double share of the inheritance; and in this instance the honour of being in the line of the patriarchs, and transmitting the promises made to Abraham and Isaac. What Esau parted with we can easily understand by reflecting on the honours which have clustered around the name of Jacob.

(a) "fornicator" 1Cor 6:13,18 (b) "for one morsel" Gen 25:33

For ye know how that afterward, etc. When he came to his father, and earnestly besought him to reverse the sentence which he had pronounced. See Gen 27:34-40. The "blessing" here referred to was not that of the birthright, which he knew he could not regain, but that pronounced by the father Isaac on him whom he regarded as his first born son. This Jacob obtained by fraud, when Isaac really meant to bestow it on Esau. Isaac appears to have been ignorant wholly of the bargain which Jacob and Esau had made in regard to the birthright, and Jacob and his mother contrived in this way to have that confirmed which Jacob had obtained of Esau by contract. The sanction of the father, it seems, was necessary, before it could be made sure; and Rebecca and Jacob understood that the dying blessing of the aged patriarch would establish it all. It was obtained by dishonesty on the part of Jacob, but so far as Esau was concerned it was an act of righteous retribution for the little regard he had shown for the honour of his birth.

For he found no place of repentance. Marg. "Way to change his mind." That is, no place for repentance in the mind of Isaac, or no way to change his mind. It does not mean that Esau earnestly sought to repent and could not, but that when once the blessing had passed the lips of his father he found it impossible to change it. Isaac firmly declared that he had pronounced the blessing, and though it had been obtained by fraud, yet, as it was of the nature of a Divine prediction it could not now be changed. He had not indeed intended that it should be thus. He had pronounced a blessing on another which had been designed for him. But still the benediction had been given. The prophetic words had been pronounced. By Divine direction the truth had been spoken, and how could it be changed? It was impossible now to reverse the Divine purposes in the case, and hence the "blessing" must stand as it had been spoken. Isaac did, however, all that could be done. He gave a benediction to his son Esau, though of far inferior value to that which he had pronounced on the fraudulent Jacob, Gen 27:39,40.

Though he sought it carefully with tears. Gen 27:34. He sought to change the purpose of his father, but could not do it. The meaning and bearing of this passage, as used by the apostle, may be easily understood.

(1.) The decision of God, on the human character and destiny, will soon be pronounced. That decision will be according to truth, and cannot be changed.

(2.) If we should despise our privileges, as Esau did his birthright, and renounce our religion, it would be impossible to recover what we had lost. There would be no possibility of changing the Divine decision in the case, for it would be determined for ever. This passage, therefore, should not be alleged to show that a sinner cannot repent, or that he cannot find "place for repentance," or assistance to enable him to repent, or that tears and sorrow for sin would be of no avail, for it teaches none of these things; but it should be used to keep us from disregarding our privileges, from turning away from the true religion, from slighting the favours of the gospel, and from neglecting religion till death comes; because when God has once pronounced a sentence excluding us from his favour, no tears, or pleading, or effort of our own can change him. The sentence which he pronounces on the scoffer, the impenitent, the hypocrite, and the apostate, is one that will abide for ever without change. This passage, therefore, is in accordance with the doctrine more than once stated before in this epistle, that if a Christian should really apostatize, it would be impossible that he should be saved. Heb 6:1, seq.

(c) "he would have" Gen 27:34-38 (1) "place" "way to change his mind" (*) "carefully" "earnestly"

For ye are not come. To enforce the considerations already urged, the apostle introduces this sublime comparison between the old and new dispensations, Heb 12:18-24. The object, in accordance with the principal scope of the epistle, is to guard them against apostasy. To do this, he shows that under the new dispensation there was much more to bind them to fidelity, and to make apostasy dangerous, than there was under the old. The main point of the comparison is, that under the Jewish dispensation everything was adapted to awe the mind, and to restrain by the exhibition of grandeur and of power; but that under the Christian dispensation, while there was as much that was sublime, there was much more that was adapted to win and hold the affections. There were revelations of higher truths. There were more affecting motives to lead to obedience. There was that of which the former was but the type and emblem. There was the clear revelation of the glories of heaven, and of the blessed society there, all adapted to prompt to the earnest desire that they might be our own. The considerations presented in this passage, constitute the climax of the argument so beautifully pursued through this epistle, showing that the Christian system was far superior, in every respect, to the Jewish. In presenting this closing argument, the apostle first refers to some of the circumstances attending the former dispensation, which were designed to keep the people of God from apostasy, and then the considerations of superior weight existing under the Christian economy.

The mount that might be touched. Mount Sinai. The meaning here is, that that mountain was palpable, material, touchable--in contradistinction from the Mount Zion to which the church had now come, which is above the reach of the external senses, Heb 12:22. The apostle does not mean that it was permitted to the Israelites to touch Mount Sinai--for this was strictly forbidden, Ex 19:12; but he evidently alludes to that prohibition, and means to say that a command forbidding them to "touch" the mountain, implied that it was a material or palpable object. The sense of the passage is, that every circumstance that occurred there was fitted to fill the soul with terror. Everything accompanying the giving of the law, the setting of bounds around the mountain which they might not pass, and the darkness and tempest on the mountain itself, was adapted to overawe the soul. The phrase, "the touchable mountain"--if such a phrase is proper --would express the meaning of the apostle here. The "Mount Zion" to which the church now has come, is of a different character. It is not thus visible and palpable. It is not enveloped in smoke and flame, and the thunders of the Almighty do not roll and re-echo among its lofty peaks as at Horeb; yet it presents stronger motives to perseverance in the service of God.

And that burned with fire. Ex 19:18. Comp. De 4:11, 33:2.

Nor unto blackness, and darkness, and tempest. See Ex 19:16.

(*) "voice" "sound" (a) "which voice" Ex 20:18,19

And the voice of a trumpet. Ex 19:19. The sound of the trumpet amidst the tempest was fitted to increase the terror of the scene.

And the voice of words. Spoken by God, Ex 19:19. It is easy to conceive what must have been the awe produced by a voice uttered from the midst of the tempest so distinct as to be heard by the hundreds of thousands of Israel, when the speaker was invisible.

Which voice they that heard, etc. Ex 20:18,19. It was so fearful and overpowering, that the people earnestly prayed that if they must be addressed it might be by the familiar voice of Moses, and not by the awful voice of the Deity.

(*) "voice" "sound" (a) "voice" Ex 20:18,19

For they could not endure that which was commanded. They could not sustain the awe produced by the fact that God uttered his commands himself. The meaning is not that the commands themselves were intolerable, but that the manner in which they were communicated inspired a terror which they could not bear. They feared that they should die. Ex 20:19

And if so much as a beast touch the mountain, it shall be stoned. Ex 19:13. The prohibition was, that neither beast nor man should touch it on pain of death. The punishment was to be either by stoning, or being "shot through."

Or thrust through with a dart. Ex 19:13. "Or shot through." This phrase, however, though it is found in the common editions of the New Testament, is wanting in all the more valuable manuscripts; in all the ancient versions; and it occurs in none of the Greek ecclesiastical writers, with one exception. It is omitted now by almost all editors of the New Testament. It is beyond all doubt an addition of later times, taken from the Septuagint of Ex 19:13. Its omission does not injure the sense.

(b) "And if" Ex 19:13,16

And so terrible was the sight, that Moses said, etc. This is not recorded in the account of the giving of the law in Exodus, and it has been made a question on what authority the apostle made this declaration respecting Moses. In De 9:19, Moses indeed says of himself, after he had come down from the mountain, and had broken the two tables of stone that were in his hand, that he was greatly afraid of the anger of the Lord on account of the sin of the people. "I was afraid of the anger and hot displeasure wherewith the Lord was wroth against you to destroy you;" and it has been supposed by many that this is the passage to which the apostle here alludes. But it is very evident that was spoken in a different occasion from the one which is referred to in the passage before us. That was after the law was promulgated, and Moses had descended from the mount; and it was not said in view of the terrors of the scene when the law was given, but of the apprehension of the wrath of God against the people for their sin in making the golden calf. I know not how to explain this, except by the supposition that the apostle here refers to some tradition that the scene produced this effect on his mind. In itself, it is not improbable that Moses thus trembled with alarm, (comp. Ex 19:16,) nor that the remembrance of it should have been handed down among the numerous traditions which the Jews transmitted from age to age. There must have been many things that occurred in their journey through the wilderness which are not recorded in the Books of Moses. Many of them would be preserved naturally in the memory of the people, and transmitted to their posterity; and though those truths might become intermingled with much that was fabulous, yet it is not irrational to suppose that an inspired writer may have adduced pertinent and true examples from these traditions of what actually occurred. It was one method of preserving the truth, thus to select such instances of what actually took place from the mass of traditions, which were destined to perish, as would be useful in future times. The circumstance here mentioned was greatly fitted to increase the impression of the sublimity and fearfulness of the scene. Moses was accustomed to commune with God. He had met him at the "bush," and had been addressed by him face to face; and yet so awful were the scenes at Horeb, that even he could not bear it with composure. What may we, then, suppose to have been the alarm of the body of the people, when the mind of the great leader himself was thus overpowered!

(+) "quake" "tremble"

But ye are come unto mount Sion. You who are Christians; all who are under the new dispensation. The design is to contrast the Christian dispensation with the Jewish, and to show that its excellences and soul; advantages were far superior to the religion of their fathers. It had more to win the affections; more to elevate the more to inspire with hope. It had less that was terrific and alarming; it appealed less to the fears and more to the hopes of mankind; but still apostasy from this religion could not be less terrible in its consequences than apostasy from the religion of Moses. In the passage before us, the apostle evidently contrasts Sinai with Mount Zion;and means to say that there was more about the latter that was adapted to win the heart, and to preserve allegiance, than there was about the former. Mount Zion literally denoted the southern hill in Jerusalem, on which a part of the city was built. That part of the city was made by David and his successors the residence of the court, and soon the name Zion was given familiarly to the whole city. Jerusalem was the centre of religion in the land; the place where the temple stood, and where the worship of God was celebrated, and where God dwelt by a visible symbol, and it became the type and emblem of the holy abode where He dwells in heaven. It cannot be literally meant here that they had come to the Mount Sion in Jerusalem, for that was as true of the whole Jewish people as of those whom the apostle addressed; but it must mean that they had come to the Mount Zion of which the holy city was an emblem; to the glorious mount which is revealed as the dwelling-place of God, of angels, of saints. That is, they had "come" to this by the revelations and hopes of the gospel. They were not, indeed, literally in heaven, nor was that glorious city literally on earth; but the dispensation to which they had been brought was that which conducted them directly up to the city of the living God, and to the holy mount where he dwelt above. The view was not confined to an earthly mountain enveloped in smoke and flame, but opened at once on the holy place where God abides. By the phrase, "ye are come," the apostle means that this was the characteristic of the new dispensation, that it conducted them there, and that they were already, in fact, inhabitants of that glorious city. They were citizens of the heavenly Jerusalem, (comp. Php 3:20,) and were entitled to its privileges.

And unto the city of the living God. The city where the living God dwells--the heavenly Jerusalem. Comp. Heb 11:10. God dwelt by a visible symbol in the temple at Jerusalem--and to that his people came under the old dispensation. In a more literal and glorious sense his abode is in heaven, and to that his people have now come.

The heavenly Jerusalem. Heaven is not unfrequently represented as a magnificent city, where God and angels dwell; and the Christian revelation discloses this to Christians as certainly their final home. They should regard themselves already as dwellers in that city, and live and act as if they saw its splendour, and partook of its joy. In regard to this representation of heaven as a city where God dwells, the following places may be consulted: Heb 11:10,14-16, 12:28, 13:14 Gal 4:26, Rev 3:12 Rev 21:2,10-27. It is true that Christians have not yet seen that city by the bodily eye, but they look to it with the eye of faith. It is revealed to them; they are permitted by anticipation to contemplate its glories, and to feel that it is to be their eternal home. They are permitted to live and act as if they saw the glorious God whose dwelling is there, and were already surrounded by the angels and the redeemed. The apostle does not represent them as if they were expecting that it would be visibly set up on the earth, but as being now actually dwellers in that city, and bound to live and act as if they were amidst its splendours.

And to an innumerable company of angels. The Greek here is, "to myriads [or ten thousands] of angels in an assembly or joyful convocation." The phrase, "tens of thousands," is often used to denote a great and indefinite number. The word rendered "general assembly," (Heb 12:23)-- πανηγυρις--refers, properly, to "an assembly or convocation of the whole people in order to celebrate any public festival or solemnity, as the public games or sacrifices." Rob. Lex. It occurs nowhere else in the New Testament, and refers here to the angels viewed as assembled around the throne of God, and celebrating his praises. It should be regarded as connected with the word angels, referring to their convocation in heaven, and not to the church of the first-born. This construction is demanded by the Greek. Our common translation renders it as if it were to be united with the church-- "to the general assembly and church of the firstborn;" but the Greek will not admit of this construction. The interpretation which unites it with the angels is adopted now by almost all critics, and in almost all the editions of the New Testament. On the convocation of angels, Job 1:6. The writer intends, doubtless, to contrast that joyful assemblage of the angels in heaven with those who appeared in the giving of the law on Mount Sinai. God is always represented as surrounded by hosts of angels in heaven. See De 33:2, 1Kgs 22:19, Dan 7:10, Ps 68:17; comp. Heb 12:1; see also Rev 5:2, Mt 26:53, Lk 2:13. The meaning is, that under the Christian dispensation Christians, in their feelings and worship, become united to this vast host of holy angelic beings. It is, of course, not meant that they are visible, but they are seen by the eye of faith. The argument here is, that as, in virtue of the Christian revelation, we become associated with those pure and happy spirits, we should not apostatize from such a religion, for we should regard it as honourable and glorious to be identified with them.

(a) "city" Rev 3:2 (b) "angels" Ps 68:17

To the general assembly. Heb 12:22.

And church of the firstborn. That is, you are united with the church of the firstborn. They who were firstborn among, the Hebrews enjoyed peculiar privileges, and especially pre-eminence of rank. Col 1:15. The reference here is, evidently, to those saints who had been distinguished for their piety, and who may be supposed to be exalted to peculiar honours in heaven--such as the patriarchs, prophets, martyrs. The meaning is, that by becoming Christians we have become, in fact, identified with that happy and honoured church, and that this is a powerful motive to induce us to persevere. It is a consideration which should make us adhere to our religion amidst all temptations and persecutions, that we are identified with the most eminently holy men who have lived, and that we are to share their honours and their joys. The Christian is united in feeling, in honour, and in destiny, with the excel. lent of all the earth and of all times, lie should feel it, therefore, an honour to be a Christian; he should yield to no temptation which would induce him to part from so goodly a fellowship.

Which are written in heaven. Marg. enrolled. The word here was employed by the Greeks to denote that one was enrolled as a citizen, or entitled to the privileges of citizenship. Here it means. that the names of the persons referred to were registered or enrolled among the inhabitants of the heavenly world. Lk 10:20.

And to God the Judge of all. God, who will pronounce the final sentence on all mankind. The object of the reference here to God as Judge does not appear to be to contrast the condition of Christians with that of the Jews, as is the case in some of the circumstances alluded to, but to bring impressively before their minds the fact that they sustained a peculiarly near relation to him from whom all were to receive their final allotment. As the destiny of all depended on him, they should be careful not to provoke his wrath. The design of the apostle seems to be to give a rapid glance of what there was in heaven, as disclosed by the eye of faith to the Christian, which should operate as a motive to induce him to persevere in his Christian course. The thought that seems to have struck his mind in regard to God was, that he would do right to all. They had, therefore, everything to fear if they revolted from him; they had everything to hope if they bore their trials with patience, and persevered to the end.  And to the spirits of just men made perfect. Not only to the more eminent saints--the "church of the firstborn"--but to all who were made perfect in heaven. They were not only united with the imperfect Christians on earth, but with those who have become completely delivered from sin, and admitted to the world of glory. This is a consideration which ought to influence the minds of all believers. They are even now united with all the redeemed in heaven. They should so live as not to be separated from them in the final day. Most Christians have among the redeemed already not a few of their most tenderly beloved friends. A father may be there; a mother, a sister, a smiling babe. It should be a powerful motive with us so to live as to be prepared to be reunited with them in heaven.

And to Jesus the mediator of the new covenant. This was the crowning excellence of the new dispensation, in contradistinction from the old. They had been made acquainted with the true Messiah; they were united to him by faith; they had been sprinkled with his blood. Heb 7:22, and Heb 8:6. The highest consideration which can be urged to induce any one to persevere in a life of piety is the fact that the, Son of God has come into the world and died to save sinners. Comp. Heb 12:2, seq. of this chapter.

And to the blood of sprinkling. The blood which Jesus shed, and which is sprinkled upon us to ratify the covenant. Heb 9:18, seq.

That speaketh better things than that of Abel. Or, "than Abel; "the words "that of" being supplied by the translators. In the original there is no reference to the blood of Abel shed by Cain, as our translators seem to have supposed; but the allusion is to the faith of Abel, or to the testimony which he bore to a great and vital truth of religion. The meaning here is, that the blood of Jesus speaks better things than Abel did; that is, that the blood of Jesus is the reality of which the offering of Abel was a type. Abel proclaimed by the sacrifice which he made the great truth, that salvation could be only by a bloody offering--but he did this only in a typical and obscure manner; Jesus proclaimed it in a more distinct and better manner by the reality. The object here is to compare the Redeemer with Abel, not in the sense that the blood shed in either case calls for vengeance, but that salvation by blood is more clearly revealed in the Christian plan than in the ancient history; and hence illustrating, in accordance with the design of this epistle, the superior excellency of the Christian scheme over all which had preceded it. There were other points of resemblance between Abel and the Redeemer, but on them the apostle does not insist. Abel was a martyr, and so was Christ; Abel was cruelly murdered, and so was Christ; there was aggravated guilt in the murder of Abel by his brother, and so there was in that of Jesus by his brethren--his own countrymen; the blood of Abel called for vengeance, and was followed by a fearful penalty on Cain, and so was the death of the Redeemer on his murderers--for they said, "his blood be on us and on our children," and are yet suffering under the fearful malediction then invoked;--but the point of contrast here is, that the blood of Jesus makes a more full, distinct, and clear proclamation of the truth, that salvation is by blood, than the offering made by Abel did. The apostle alludes here to what he had said in Heb 11:4. Heb 11:4. Such is the contrast between the former and the latter dispensations; and such the motives to perseverance presented by both. In the former, the Jewish, all was imperfect, terrific, and alarming. In the latter, everything was comparatively mild, winning, alluring, animating. Terror was not the principal element; but heaven was opened to the eye of faith, and the Christian was permitted to survey the Mount Zion--the New Jerusalem--the angels--the redeemed--the blessed God-- the glorious Mediator--and to feel that that blessed abode was to be his home. To that happy world he was tending; and with all these pure and glorious beings he was identified. Having stated and urged this argument, the apostle, in the remainder of the chapter, warns those whom he addressed in a most solemn manner against a renunciation of their Christian faith.

(g) "mediator" Heb 8:6 (2) "covenant" "testament" (h) "blood" Ex 24:8 (i) "of Abel" Gen 4:10

See that ye refuse not. That you do not reject or disregard.

Him that speaketh. That is, in the gospel. Do not turn away from him who has addressed you in the new dispensation, and called you to obey and serve him. The meaning is, that God had addressed them in the gospel as really as he had done the Hebrews on Mount Sinai, and that there was as much to be dreaded in disregarding his voice now as there was then. He does not speak, indeed, amidst lightnings, and thunders, and clouds, but he speaks by every message of mercy; by every invitation; by every tender appeal He spake by his Son, (He 1:2;) he speaks by the Holy Spirit, and by all his calls and warnings in the gospel.

For if they escaped not. If they who heard God under the old dispensation, who refused to obey him, were cut off. Heb 10:28.

Who refused him that spake on earth. That is, Moses. The contrast here is between Moses and the Son of God, the head of the Jewish and the head of the Christian dispensation. Moses was a mere man, and spake as such, though in the name of God. The Son of God was from above, and spake as an inhabitant from heaven.

Much more, etc. Heb 2:2, Heb 2:3; Heb 9:28.

(*) "spake" "uttered the divine oracles"

Whose voice then shook the earth. When he spake at Mount Sinai. The meaning is, that the mountain and the region around quaked, Ex 19:18. The "voice" here referred to is that of God speaking from the holy mount.

But now hath he promised, saying. The words here quoted are taken from Hag 2:6, where they refer to the changes which would take place under the Messiah. The meaning is, that there would be great revolutions in his coming, as if the universe were shaken to its centre. The apostle evidently applies this passage, as it is done in Haggai, to the first advent of the Redeemer.

I shake not the earth only. This is not quoted literally from the Hebrew, but the sense is retained. In Haggai it is, "Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come." The apostle lays emphasis on the fact that not only the earth was to be shaken, but also heaven. The shaking of the earth here evidently refers to the commotions among the nations that would prepare the way for the coming of the Messiah.

But also heaven. This may refer either (1) to the extraordinary phenomena in the heavens at the birth, the death, and the ascension of Christ; or

(2) to the revolutions in morals and religion which would be caused by the introduction of the gospel, as if everything were to be changed--expressed by "a shaking of the heavens and the earth;" or

(3) it may be more literally taken as denoting that there was a remarkable agitation in the heavens--in the bosoms of its inhabitants--arising from a fact so wonderful as that the Son of God should descend to earth, suffer, and die. I see no reason to doubt that the latter idea may have been included here; and the meaning of the whole then is, that while the giving of the law at Mount Sinai, fearful and solemn as it was, was an event that merely shook the earth in the vicinity of the holy Mount, the introduction of the gospel agitated the universe. Great changes upon the earth were to precede it; one revolution was to succeed another preparatory to it, and the whole universe would be moved at an event so extraordinary. The meaning is, that the introduction of the gospel was a much more solemn and momentous thing than the giving of the law--and that therefore it was much more fearful and dangerous to apostatize from it.

(a) "saying" Hag 2:6

And this word, Yet once more. That is, this reference to a great agitation or commotion in some future time. This is designed as an explanation of the prophecy in Haggai; and the idea is, that there would be such agitations that everything which was not fixed on a permanent and immovable basis would be thrown down as in an earthquake. Everything which was temporary in human institutions; everything which was wrong in customs and morals; and everything in the ancient system of religion which was merely of a preparatory and typical character, would be removed. What was of permanent value would be retained, and a kingdom would be established which nothing could move. The effect of the gospel would be to overturn everything which was of a temporary character in the previous system, and everything in morals which was not founded on a solid basis, and to set up, in the place of it, principles which no revolution and no time could change. The coming of the Saviour, and the influence of his religion on mankind, had this effect in such respects as the following.

(1.) All that was of a sound and permanent nature in the Jewish economy was retained; all that was typical and temporary was removed. The whole mass of sacrifices and ceremonies, that were designed to prefigure the Messiah, of course then ceased; all that was of permanent value in the law of God, and in the principles of religion, was incorporated in the new system and perpetuated.

(2.) The same is true in regard to morals. There was much truth on the earth before the time of the Saviour; but it was intermingled with much that was false. The effect of his coming has been to distinguish what is true and what is false; to give permanency to the one, and to cause the other to vanish.

(3.) The same is true of religion. There are some views of religion which men have by nature which are correct; there are many which are false. The Christian religion gives permanence and stability to the one, and causes the other to disappear. And in general it may be remarked, that the effect of Christianity is to give stability to all that is founded on truth, and to drive error from the world. Christ came that he might destroy all the systems of error--that is, all that could be shaken on earth, and to confirm all that is true. The result of all will be, that he will preside over a permanent kingdom, and that his people will inherit "a kingdom which cannot be moved," Heb 12:28.

The removing of those things that are shaken. Marg., more correctly, "may be.". The meaning is, that those principles of religion and morals which were not founded on truth, would be removed by his coming.

As of things that are made. Much perplexity has been felt by expositors in regard to this phrase, but the meaning seems to be plain. The apostle is contrasting the things which are fixed and stable with those which are temporary in their nature, or which are settled on no firm foundation. The former he speaks of as if they were uncreated and eternal principles of truth and righteousness. The latter he speaks of as if they were created and therefore liable, like all things which are "made," to decay, to change, to dissolution,

That those things which cannot be shaken may remain. The eternal principles of truth, and law, and righteousness. These would enter into the new kingdom which was to be set up, and of course that kingdom would be permanent. These are not changed or modified by time, circumstances, human opinions, or laws. They remain the same from age to age, in every land, and in all worlds. They have been permanent in all the fluctuations of opinion; in all the varied forms of government on earth; in all the revolutions of states and empires. To bring out these is the result of the events of Divine Providence, and the object of the coming of the Redeemer; and on these principles that great kingdom is to be reared which is to endure for ever and ever.

(1) "are shaken" "may be"

Wherefore we receiving a kingdom which cannot be moved. We who are Christians. We pertain to a kingdom that is permanent and unchanging. The meaning is, that the kingdom of the Redeemer is never to pass away. It is not, like the Jewish dispensation, to give place to another, nor is there any power that can destroy it. Mt 16:18. It has now endured for eighteen hundred years, amidst all the revolutions on earth, and in spite of all the attempts which have been made to destroy it; and it is now as vigorous and stable as it ever was. The past has shown that there is no power of earth or hell that can destroy it, and that in the midst of all revolutions this kingdom still survives. Its great principles and laws will endure on earth till the end of time, and will be made permanent in heaven. This is the only kingdom in which we can be certain that there will be no revolution; the only empire which is destined never to fall.

Let us have grace whereby we may serve God. Marg. "let us hold fast." The Greek is, literally, let us have grace; the meaning is, "let us hold fast the grace or favour which we have received in being admitted to the privileges of that kingdom." The object of the apostle is to keep them in the reverent fear and service of God. The argument which he presents is, that this kingdom is permanent. There is no danger of its being overthrown. It is to continue on earth to the end of time; it is to be established in heaven for ever. If it were temporary, changeable, liable to be overthrown at any moment, there would be much less encouragement to perseverance. But in a kingdom like this there is every encouragement, for there is the assurance

(1.) that all our interests there are safe;

(2.) that all our exertions will be crowned with ultimate success;

(3.) that the efforts which we make to do good will have a permanent influence on mankind, and will bless future ages; and

(4.) that the reward is certain. A man subject to a government about whose continuance there would be the utmost uncertainty, would have little encouragement to labour with a view to any permanent interest. In a government where nothing is settled, where all policy is changing, and where there are constantly vacillating plans, there is no inducement to enter on any enterprize demanding time and risk. But where the policy is settled; where the principles and the laws are firm; where there is evidence of permanency, there is the highest encouragement. The highest possible encouragement of this kind is in the permanent and established kingdom of God. All other governments may be revolutionized--this never will be; all others may have a changeful policy--this has none; all others will be overthrown --this never will.

With reverence and godly fear. With true veneration for God, and with pious devotedness.

(1) "have grace" "hold fast"

For our God is a consuming fire. This is a further reason why we should serve God with profound reverence and unwavering fidelity. The quotation is made from De 4:24: "For the Lord thy God is a consuming fire, even a jealous God." The object of the apostle here seems to be, to show that there was the same reason for fearing the displeasure of God under the new dispensation which there was under the old. It was the same God who was served. There had been no change in his attributes, or in the principles of his government. He was.no more the friend of sin now than he was then; and the same perfections of his nature which would then lead him to punish transgression would also lead him to do it now. His anger was really as terrible, and as much to be dreaded, as it was at Mount Sinai; and the destruction which he would inflict on his foes would be as terrible now as it was then. The fearfulness with which he would come forth to destroy the wicked might be compared to a fire that consumed all before it. Mk 9:44-46. The image here is a most fearful one, and is in accordance with all the representations of God in the Bible, and with all that we see in the Divine dealings with wicked men, that punishment, as inflicted by him, is awful and overwhelming. So it was on the old world; on the cities of the plain; on the hosts of Sennacherib; and on Jerusalem;--and so it has been in the calamities of pestilence, war, flood, and famine, with which God has visited guilty men. By all these tender and solemn considerations, therefore, the apostle urges the friends of God to perseverance and fidelity in his service. His goodness and mercy; the gift of a Saviour to redeem us; the revelation of a glorious world; the assurance that all may soon be united in fellowship with the angels and the redeemed; the certainty that the kingdom of the Saviour is established on a permanent basis, and the apprehension of the dreadful wrath of God against the guilty, all should lead us to persevere in the duties of our Christian calling, and to avoid those things which would jeopard the eternal interests of our souls.

(a) "our God" De 4:24

As if our apostle had said, "Seeing we who are now called forth to suffer, have before us so many instances of the faithful, who like a cloud of witnesses have gone before us, and by the help of their faith conquered all impediments that lay in the way of their salvation, let us take encouragement from them to quit ourselves like men; and, as runners in a race, let us cast off all worldly encumbrances which will entangle us, and avoid all sin, especially a bosom corruption, which easily besets us, and as easily overcomes us, and let us run with patience and perserverance the race of Christianity set before us."

Note, 1. That the Old-Testament saints are here called witnesses, a cloud of witnesses, and a cloud encompassing us; they are witnesses of this grand truth, namely, that faith will carry believers safely through all that they may be called to do and suffer in the profession of the gospel; they are called a cloud of witnesses, partly for their number, there being a great multitude of them; partly, for their direction, there being a leading virtue in them.

As there was a cloud that went before the children of Israel to lead them in the wilderness, so this cloud of witnesses leads us up and down in the wilderness of this world, in the darkest night of our sorrows and sufferings; and they are said to encompass us, because the scripture everywhere encompasses us with them, so that we can be in no suffering state or condition, be it never so sad, but we may turn our eye, and behold the face of some or other of these worthies looking upon us, and encouraging of us to patience and perseverance; and we are encompassed with such a cloud of witnesses, is a great aggravation of our sin.

Learn hence, That it is a special honour which God put upon his saints departed, especially such as suffered and died for the truth, that even after their death they are witnesses to faith and obedience in all generations: We are compassed about with so great a cloud of witnesses.

Note here, 1. Christianity is a race, a race set before us by God, and it is our duty faithfully and perseveringly to run it.

Note, 2. That in order to the running of this race, all impediments must be laid aside: Let us lay aside every weight, and the sin that doth so easily beset us.

By every weight, is generally understood the world, its riches, honours, pleasures, preferments, which oftimes are a peculiar obstruction to constancy and perseverance in the profestion and practice of Christianity; this dead weight must be laid aside, by mortifying our hearts and affections towards the world, for it is inordinate love to these things which gives them their weight and encumbrance; where this grace is in its due exercise, the world cannot influence the mind into any disorder, nor make it unready for its race.

By the sin which doth so easily beset us, some understand all sin in general, others a bosom-beloved sin in special, others timorousness and fear in particular; all softness and tenderness, with respect to suffering. In the original words, rendered easily beset us, some think there is an allusion to the long garments worn in the eastern countries; which dangling about a man's heels, unfit him for running a race. As a man that has a burden on his back,, or a long garment hanging down to his heels, is altogether unfit to run a race; so unready are they for the spiritual race, who are entangled with the love of the world, or with any sinful compliances.

Note, 3. That patience is a grace very necessary to enable a person to run the race of Christianity which God has set before him. Let us run with patience the race that is set before us. Such is the inevitableness and unavoidableness of the Christian's trials, such the multiplicilty and varity of them, such the long duration and continuance of them, that there can be no perseverance without patience.

Note, 4. The way discovered, and the means declared, how and by which we attain this grace and patience, namely, by looking unto Jesus.

Learn hence, That looking unto, and beholding of Christ in looking unto, and beholding of Christ in his patience, is a notable mean to excite and stir us up to the practice and performance of our duty.

Note, 5. The special title given here to Christ, he is styled the author and finisher of faith in his people; he is deservedly styled the author of our faith, because his holy ordinances are special means of faith, and his Holy Spirit the producer of faith in the souls of his people, and his precious blood the purchaser of faith and all grace for his people.

And he is the finisher of our faith too, as well as the author of it, inasmuch as he has by his promise engaged to perfect what he has begun, Phil 1:6 "Being confident of this very thing, that he that hath begun a good work in you will perform it, &c." And inasmuch as he doth by his intercession plead with the Father for the believer's preservation in faith, and perseverance in holiness unto the end: I have prayed that thy faith fail not, Luke 22:32.

Here the apostle subjoins another reason why the Hebrews should be reconciled to a suffering condition; because what they had already suffered was but a fleabite, compared with what Christ and the fore-mentioned cloud of witnesses suffered; he and they resisted unto blood, which you never yet did: Ye have not resisted unto blood, &c.

By blood is meant death and loss of life; though they had resisted bravely, and suffered manfully, yet their lives were safe.

Learn hence, 1. That such as are engaged in the Christian profession have no security, but that they may be called forth to the utmost sufferings, even to the sealing of it with their blood.

Learn, 2. That whatever befalls us on this side, blood is to be looked upon as a fruit of divine tenderness and mercy towards us.

Learn, 3. It is highly dishonourable to faint in the cause of Christ and the gospel, under lesser sufferings, when we know there are greater to be undergone by ourselves and others on the same account.

Learn, 4. That it is a noble struggle to resist even unto blood, in opposing sin, and striving against it; both in striving against the sin which others commit, and in striving against the sin which others by promises or threatenings would tempt us to commit.

O how honourable a warfare is it to be engaged against such an enemy as sin is! Striving against sin.

As if he had said, "By growing weary and faint in your minds, you will plainly show and evidently declare, that you have forgotten that exhortation which God gives, Prov 3:1-35." The want of a diligent consideration and due remembrance of God's promises, recorded in scripture for our encouragement unto duty, and support under difficulties, is very sinful, and of dangerous consequence unto our souls. Ye have forgotten the exhortation which speaketh unto you,-

Note here, 1. A sweet and endearing compellation, My son.

Learn hence, That good men, when under the greatest trials and heaviest afflictions, are God's sons; he calls them sons, and he deals with them as with sons.

Note, 2. The nature of the saints' afflictions declared; not judgments, out chastisements, and fatherly rebukes; the original word signifies such a correction as a father gives a child for his instruction, and bringing him to a sense of his duty.

Learn hence, That all the afflictions which God lays upon his children are not the effects of his vindictive anger, but the fruits and effects of his paternal love.

Note, 3. A cautionary direction given against two very dangerous extremes in the time of affliction, namely, despising correction, and fainting under it. It is the duty, and ought to be the endeavour, of all the children of God, when under his fatherly hand, to take care that they neither despise his chastisements, nor faint under them.

When God has taken away one of our comforts, to say, "Let him take all if he will; if my children must die, let if he will; if my children must die, let them die; if my estate must go, let it go;" -this is to despise. God cannot bear to see us bear his hand thus lightly.

The other extreme is fainting: If when goods are taken away, the heart is taken away, and whe relations die, the spirit of a person dies with them: Despise not thou the chastening of the Lord, nor faint, &c.

A reason is given in these words, why we should not faint under divine chastisements, because God chasteneth every one whom he loves.

Here note, That love is antecedent unto chastening, and that chastening is consequential unto love.

Note, 2. That divine love and fatherly chastenings are inseparable; whom he loveth, that is, whomsoever he loveth, he chasteneth, none goes free.

Note, 3. That no person then has any reason to complain of his portion of fatherly chastisements, seeing it is the constant way and manner of God's dealing with his children.

Note, 4. That in and under all our chastisements, the resignation of ourselves to the sovereign pleasure and infinite wisdom of God, is the only means to preserve us from fainting and weakness.

Observe, 1. He does not say, if ye be chastised, but if ye endure chastisements, God dealeth with you as with sons; if ye endure them with faith and patience, with submission and perseverance, so as not to faint under them.

Learn hence, That a patient endurance of chastisements is of great price in the sight of God, as well as of singular use and advantage unto us. Afflictions and chastisements are no pledges or assurances of our adoption, but when and where they are endured with patience.

Observe farther, from those words, What son is he whom the father chasteneth not?

1. That every one of God's sons, more or less, stands in need of his fatherly chastisements.

2. That God is very careful, as a wise and tender father, to correct and chasten all his children.

3. That God, in correcting of his children, dealeth with them as with sons: He is the world's sovereign but the believers father; as he is the governor of the world, he treats men righteously in his judgments; as he is the father of believers, he treats them graciously in afflictions.

Observe again from those words, If ye be without chastisement, whereof all are partakers, (that is, all sons are partakers.) That all true children are under God's fatherly discipline, are not his children, then are ye bastards and not sons.

Learn hence, 1. That God's family or visible church in this world, has some bastards in it; sons that may have gifts and outward enjoyments, but are not heirs, and have no right to the heavenly inheritance.

Learn, 2. That this is a great evidence of it, that they are not the genuine sons of God, because they go unchastised; not that they are altogether without affliction, for they are in trouble like other men, but they are not sensible of divine chastisement in their afflictions, they do not receive them, bear them, and improve them, as such, but are impaired by their afflictions, rather than improved by them; they come cankered out of the furnace, and leprous out of Jordan; affliction, that should refine them form their dross, and purify them from their filth, boils their scum and impurity more into them.

Learn, lastly, That a joyous state of freedom from affliction, is such as we ought to watch over with great jealousy and fear, lest it should be a leaving us out of the discipline of the family of God; not that we may desire afflictions as such, much less excruciate and torment our selves; but we may pray that we may not want any pledge of our adoption, leaving the ordering and disposal of all things to the will of God.

These words are a fresh argument to persuade christians to a patient enduring of divine chastisements; the argument is drawn from the less to the greater, thus: "If our earthly parents chastened us only for a few days, and after their own pleasure, and yet we were subject to them, how much more ought we to be subject to God our heavenly Father, who chastens us for our profit, that we may be partakers of his holiness?"

Note here, 1. Earthly parents do and may chastise the children of their flesh, and they ought to reverence them for so doing, and pay a reverential submission for their parental chastisement.

Note, 2. That the motive of, and rule which parents too often follow in correcting of their children, is their own will and pleasure: They have frequently a greater regard to their own passions, than to their children's advantage, and correct oftener in humour than in reason; erring sometimes in the matter, sometimes in the manner, sometimes in the measure, of their correction.

Note, 3. That great is the difference between divine and parental chastisements.

1. In their author; one is the father of our flesh, the other of our souls and spirits, they are the immediate product of his power, which is a fundamental reason for our patient submission to God, in and under all afflictions.

2. In their end; the one for their own pleasure, the other for his children's profit, to make them partakers of his holiness, by renovation, sanctification, and mortification: The carrying on of these things in us, is that which God designs in all his chastisements.

Learn hence, that we can have no greater pledge and assurance of divine love in afflictions than this, that God by them brings us nearer to himself, and makes us more like himself; if under divine chastisements we find no increase of holiness, they are utterly lost, and we have nothing but the trouble and sorrow of them.

Note lastly, The duty we owe to God, the Father of spirits, and that is, subjection, together with the benefit and advantage of it: By being in subjection to the Father of spirits, we shall live.

Now this subjection unto God, consists in an acquiescence in his right and sovereignty to do what he will with his own, in an acknowledgment of his wisdom and righteousness in all his dealings with us, in a mighty sense of his care and love, and in an entire resignation of ourselves to his holy will in all things.

And behold the advantage and benefit of this subjection to God in our chastisements; we shall live a spiritual life on earth, and an eternal life in heaven. The rebellious son, under the law, that refused subjection to his earthly parent, was stoned to death, Deut 21:18 and died without mercy; but they who yield subjection to God in their chastisements shall live and not die.

Our apostle in these words seems to obviate an objection against a compliance with his exhortation to bear divine chastenings with silence and submission; and this is taken from the trouble and sorrow wherewith chastisement is accompanied; this he takes for granted is so, but takes off all the weight of the objection, by opposing the benefits of affliction thereunto.

Learn hence, 1. That all afflictions for the present are grievous to the flesh, and painful to human nature.

Learn, 2. That though afflictions are grievous, yet their fruits are gracious to a believer; God in his sovereign wisdom doth so dispose and manage his people's afflictions, that he makes them end in an happy fruit even in the fruits of holiness and sanctification; and after affliction has done its work, and wrought kindly God comes in with comfort and joy, and cheering cordials follow bitter physic.

Observe farther, How the benefit of chastisement is expressed in a threefold gradation.

Affliction yieldeth fruit; it is no dead and dry thing, but this rod blossoms and brings forth almonds.

The fruit it yieldeth is the fruit of righteousness, namely, patience, submission to the will of God, weanedness from the world, mortification of sin, purity of heart, holiness of life, farther readiness and greater fitness for suffering; these are the sweet fruits which God enables his to gather from the sour tree of afflicton.

And this fruit of righteousness, which affliction yields, is peacable fruit, because it is a pledge and evidence of our peace with God, and because it brings peace into our own minds.

By these fruits of righteousness our hearts are quited, our minds composed, all tumults allayed, and we enabled to possess our souls in patience. O happy fruit of affliction! Blessed is the man whom thou chastisest.

Observe lastly, Who they are that are blessed with these special benefits of afflictions, only those that are exercised thereby. The original word is an allusion to those in the public games, who stripped themselves naked, and put forth all their strength for mastery. To be exercised by chastisements, is to have all our spiritual strength put forth, all our faith and patience tried to the utmost.

Learn hence, that a christian can never find any benefit in chastisements, unless he be exercised by them, that is, unless his graces be stirred up by them to an holy and constant exercise, for hereby alone do they yield the peaceable fruit of righteousness.

As if our apostle had said, "Seeing so glorious fruits spring from sanctified afflictions be not dejected in mind, nor suffer fear to seize upon you, which weakens the hands, and enfeebles the knees, and causes them to smite one against the another; but be resolute for God, make straight paths in the way of Christianity, not stepping once out of it to avoid persecution, lest they who are already lame and feeble, the weak and wavering Christians, be disheartened, and moved by your example to turn out of the way, but let them rather by your constancy be confirmed in their Christian course."

Learn hence, 1. That in the running of our spiritual race, we must put forth our utmost strength and activity; but where the course is long and difficulties great, we are apt to grow weary and despond, our hands hang down, and our knees grow feeble.

Learn, 2. That faintness and weariness in duty, dejection and despondency as to success, and great evils, and of fatal consequence unto others as well as ourselves, which therefore we must with all intention of mind watch against; Lift up the hands that hang down, and the feeble knees.

Learn, 3. That negligence and careless walking in time of prosperity, and pusillanimity and weakness in time of trial, is a great mean of turning aside those that are lame and weak out of the paths of visible holiness: Lest that which is lame be turned out of the way.

Learn, 4. That the sight and due consideration of a Christian's courage and constancy, will tend very much to the healing of the weak and lame Christians whilst they are in the way, whose recovery, when quite turned out, will be very difficult, if not impossible. -Let it rather be healed.

Our apostle having now finished his exhortation unto patient perseverance in the profession of the gospel under all sufferings and afflictions, he now proceeds to a prescription of practical duties incumbent upon Christians at all times in the daily course of their conversation, two of which are contained in this verse, namely to follow peace and holiness; the former contains our duty to man, the latter, our duty to God.

Here observe, that both duties are enjoined in one and the same precept, and also with one and the same penalty: Without which, that is, without following of both which without pursuing and endeavouring after both, no man shall see the Lord.

Indeed, if a person follows holiness, though he cannot obtain peace, he may see God provided he pursues peace, and the fault is none of his that he doth not find it; but if he does not pursue peace, though he pretends never so much to holiness, he cannot be happy, for a Christian must be of a peaceable as well as of a pious, conversation; peace and holiness, peacableness and purity, are here joined together, and he neither can be happy in this or the next world, that puts them asunder.

Observe farther, The manner how peace and holiness must be followed, namely, with intense endeavours: The original word imports a vehement pursuit, a metaphor taken from huntsmen, who follow the chase, and pursue their game though it flies before them; if peace be had, though it be upon hard terms, we must endeavour to secure it, for it can never be bought too dear, if it be not purchased by sin and baseness.

A frame and disposition of seeking peace with all, is eminently suited unto the doctrine and grace of the gospel. A forward spirit, ready for strife and contention, easily provoked, and retaining long a sense of injuries, is directly contrary to the spirit and temper of the gospel.

Observe likewise, How that holiness towards God must be accompanied with peaceableness towards man. It is evangelical holiness which is here required; which must be an inward holiness, an universal holiness, a sincere and real holiness, an humble and self-denying holiness, a growing and progressive holiness, and such a holiness towards God as is always accompanied with righteousness towards men.

Observe lastly, The absolute necessity of holiness in order to eternal blessedness, Without it no man shall see the Lord. The future sight of God in glory depends peremptorily on our present holiness, not as the meritorious cause of it, but as a necessary qualification and preparation for it, and as it is the indispensable condition of our obtaining of it. The soul is by holiness made meet and fit for the enjoyment of God in happiness, Col 1:12.

Lord! How miserably mistaken will they be, who expect to see God to their comfort hereafter, who have lived and died in an unholy state here!

Our apostle having declared what our duty is with respect to ourselves, in the the foregoing verses, here acquaints us, how much it is our duty to take care of, and watch over others, to do what in us lies, that none may fall short of the grace of God, that is, fall from the grace of God, and the profession of Christianity; so that it is very plain, that apostasy is the sin here pointed at, their falling back from Christianity to Judaism, for fear of persecution: This is deservedly called a root of bitterness springing up, according to Deut 29:18 A root that beareth gall and wormwood.

Learn hence, 1. That looking diligently unto the good of others, and to prevent their falling into sin, especially into the sin of apostasy, is a duty we are obliged to by the light of nature and the royal law of love.

Learn, 2. That the root of apostasy from God, and the profession of Christianity, may abide invisibly in and among eminent professors of religion. It is here called a root, because at the beginning it is hidden in the hearts of men, and cannot be discovered until it springs up; and it is called a root of bitterness, because of its noxious and poisonous qualities, its bitter effects and fruits.

Learn, 3. That there is no man professing the gospel who comes short of the grace of God, but it is by reason of himself and his own sin. Unbelief, negligence and sloth are the true causes why such persons do fail of the grace of God: Looking diligently, lest any man fail of the grace of God.

Our apostle proceeds in these verses to warn them against such sins as would occasion their apostasy and falling from the grace of God, and they are fornication and profaneness; together, because they usually go together; fornicators, such especially as are habitually so, do always grow profane, and profane persons do set light by fornication, and they are sins very seldom forsaken; few fornicators and profane persons, do ever come to repentance.

By fornication understand all conjunction with women out of wedlock, be it with single or married persons.

By profane persons, understand such as mock religion, who lightly regard its promises and threatenings, who despise or neglect its worship, who speak irreverently of its concerns.

Note, 2. The instance which the apostle gives of a profane person, in the person of Esau: Lest there be any fornicator, or profane person, as Esau. The Scriptures make no mention of his fornication; but the way whereby he manifested his profaneness is declared, namely, that for one morsel of meat he sold his birthright. Which birthright had many privileges belonging to him, but especially the honour of priesthood, all which did belong to the first-born. Add to these the blessing which run from Abraham in the patriarchal line, and was communicated from father to son, containing an inclosure of all church privileges, and preservation of the promised seed. Now Esau, by selling his birthright, did virtually renounce his right unto this blessing, wherein the promised seed and the church-state were contained, and doing all this upon a slight consideration, for a mess of pottage, or morsel of meat; and in a regardless manner, utterly unconcerned at what he had done. This was his profaneness; and accordingly the Scripture says, Thus Esau despised his birthright.

Learn from hence, How much it concerns all persons not to glory in their outward privileges. Esau here was the first-born of Isaac, circumcised according to the law of God, and partaker in all the worship of God, yet he proved an outcast from the covenant, and promises thereof.

Profane Esau! The 17th verse acquaints us with the fruitlessness of Esau's sorrow for parting with his birthright, and the unprofitableness of his endeavours in order to the recovery of it: when he would have inherited the blessing afterwards. This afterwards, say some, was not less than forth tears, for he sold his birhtright when he was young, and when he designed the recovery of the blessing, Isaac was old: Thus long did he live in sin, without any sense of it, or repentance for it: but falling into distress, it fills him with perplexity, and he seeks the recovery of the blessing: And herein he was a type of all unbelievers, and obstinate refusers of the grace of Christ.

Learn from his example, That there is a time coming when the profanest sinners upon earth will be found upon their knees at God's door, seeking, and that earnestly, with strong cries and tears, for the obtaining of that blessing which they now sinfully undervalue, and scornfully despise. Afterwards Esau would have inherited the blessing, and sought it carefully with tears.

It follows, he was rejected; that is, by his father Isaac; and found no place with him for repentance. Isaac would not change his mind, nor recall the blessing, which as a prophet of God he had conferred on Jacob.

Learn hence then, That such sinners as neglect the seeking of the blessing in God's time, have great reason to fear that they shall not find it in their own time, though they seek it with tears saltier than those of Esau. Profane contemners of the grace of God, ought to fear being excluded from the mercy of God; and as Isaac did not, God will not repent or alter his righteous sentence upon them. This sad event had the profaneness of Esau, nad the like will they meet with who despise the grace of God.

Our apostle's design being to bring over the Hebrews fully from Judaism to Christianity, he enters here upon a description of both states, shewing the excellency of the one above the other. He describes first the legal state of the church under the Old Testament, and the manner of their forefathers entering into covenant with God at Mount Sinai. And then he sets forth the evangelical state, whereunto they were called, and into which they were entered.

In the verses now before us, he sets forth the dread and terror of the Mosaic dispensation, and the way and manner how their forefathers under the old Testament entered into their church-state; telling them, that they came to a mount that might be touched, that is, to Mount Sinai in the desert of Arabis, a barren and fruitless place, full of bushes and brambles, but without water or food; intimating, that such as are under the law, in a state of sin, bring forth no acceptable fruit unto God; and as there was no water in the desert, but that which the people lived upon was brought out of the rock, and that rock was Christ: it intimates, that from Christ alone were all their and our refreshments: The law affords none, but thunders from its fiery mouth, wrath and a curse.

Farther, this mount is said to be what might be touched; that is, a sensible, carnal thing, exposed to feeling; intimating how low and inferior the giving of the law was in comparison of the promulgation of the gospel, which was from heaven. The law was given from a mount that might be touched by man or beast, though if either touched it they must die, to intimate the bondage and fear the people were then in, who might not so much as touch the mountain where were the signs of God's presence: But the gospel was promulgated from heaven, and the Son of God sent down on purpose from thence to plant and propagate it here in the world.

The second thing which the apostle tells them they were come unto, was to fire that burned. This fire that burned on the mount was a token of God's presence, and a distinct means of filling the people with dread and fear. This fire represented the purity and holiness of God's nature, his jealousy and severity against sin. Thus the law represents to us the holiness and severity of God, with his anger and displeasure against sin and sinners, but there leaves us consumed, without relief by Jesus Christ.

Unto fire the apostle adds blackness, and darkness, and tempest; which blackness and darkness might be caused by thick clouds and smoke that covered the mount. This darkness was a type of that utter darkness of hell, which the transgressors of that law deserved; and the tempest and terrible storms were emblems and signs of God's fiery indignation and fearful vengeance on the wicked violaters of his holy law, and might also point out and signify the effects of the law then delivered, namely, to bring the soul into darkness, that it can see no light either for its direction or consolation; and it raises a tempest in the mind, of disquieting, perplexing thoughts, without relieving or encouraging a sinner to look out after any relief, until Christ in his gospel says, Behold me, Behold me.

It follows, ye are come to the sound of a trumpet: This was not a real trumpet, but the sound of a trumpet formed in the air by the ministry of angels waxing louder and louder, to signify the nearer approach of God; also as this trumpet did summon the people to appear before the Lord as a legislative trumpet, in like manner there shall be a judicial trumpet, to summon the world to appear before Christ at the great day.

After the sound of the trumpet followed the voice of words that is the voice of God in a terrible manner promulging the law out of the midst of the fire, in a language understood by that people. As the sound of the trumpet, so the voice of God was loud, majestic, terrible, and like thunder.

Quest. But why was there such vast solemnity used at the giving of the law?

Ans. To signify the majesty and authority of him who was the supreme lawgiver, even the Lord of heaven and earth; and that the greater the outward solemnity was, the greater the inward impression might be upon the minds of the people; and to signify, that if the promulgation of the law was so awful, the transgression of it would be fatal, and the transgressors' punishment very dreadful.

Observe lastly, The event of this sight and hearing on the part of the people: Fear made them desire that they might hear this voice no more: And God's design in all, was to cause them to long for, and look after, that great prophet, Christ Jesus, by whom God would speak unto them more comfortably, and by whom they might have access to the throne of grace more freely. They entreated that the word should not be spoken unto them any more, because it heightened their fear and dread to the utmost.

Learn from hence, That the sight and voice of God will be very dreadful to us: and there will be no appearance for us before him with confidence and peace, unless we have an answer in readiness with us to all the words of the law, even all that the law requires of us; and such as trust to their own works and merits to answer for them, or to any thing whatsoever, besides the blood and sacrifice, the mediation and satisfaction, of Jesus Christ, the surety of the new covenant, will find themselves eternally deceived.

The next evidence the apostle gives of the dreadful promulgation of the law, and consequently of the miserable state of them that are under its power, appears in this, that the people could not endure that which was commanded; that is, the severity of that command, that if a beast touched the mountain, it should be stoned or thrust through with a dart. All this was to shew the absolute inaccessibleness of God, in and by the law, and at what distance we ought ot keep ourselves from everything that falls under the curse of the law.

It is added last of all, That Moses himself did exceedingly fear and quake.

From whence observe, How all persons concerned were brought to an utter loss and distress at the promulgation and giving of the law, from whence no relief is to be obtained, but by him alone who is the end of the law for righteousness unto all them that believe.

Our apostle having given an account, in the foregoing verses, of the state of the Jewish church under the law, comes now to declare that most excellent state whereinto believers are called in and by the gospel. The privileges here summed up partly respect the church militant, and and partly the church triumphant.

Observe then, The glorious privilege of the gospel-state, and what believers are said to come to, whilst militant here on earth.

1. They are said to come unto Mount Sion, the city of the living God, the new Jerusalem; not to mount Sinai, which was full of terror and discomfort, but to mount Sion, full of all spiritual blessings.

Where note, The gospel church is called the city of the living God. A city is a place of safety and a place of honour, a place of peace and rest. The souls of sinners can find no place of rest or safety under the law, but we have all these things by the gospel; rest in Christ, peace with God, safety in divine protection, &c. And as a king dwells in his city, so God dwells in the church of believers; "This as my rest for ever, here will I dwell says God, for I have a delight therein."

O what manner of persons ought they to be, who are the denizens of the city of God! Alas! the great number who pretend highly to the church, and its privileges, are citizens of this world only, and altogether unfit for this holy society.

2. Believers are next said to come to an innumerable company of angels. To come to these, is to be of their society; they and we are one in Christ; the angels above, and believers below, make up but one corporation or family; they are our fellow-citizens, and our fellow-subjects. True, they are above us, and at a mighty distance from us, yet upon occasion very near us; and though we do not see them, nor speak unto them, nor familiarly converse with them, yet they love us, have a special care of us, and are ministering to us, as heirs of the same salvation with themselves.

3. They are come to the general assembly or church of the first-born; that is, they are of the number of God's regenerated and adopted ones, those that are born again, whose names are registered in heaven. As the first-born under the law had a right to the inheritance, to a double part of the inheritance; so they who are interested really in the gospel-church, have a right to all that God has provided, and Christ hath purchased, even to the whole inheritance of grace and glory. O glorious privilege, to be brought unto this blessed society, this general assembly of the first-born; especially if we consider what company, what society, what assembly we belong unto, without it, which is no other than that of devils, and the seed of the wicked serpent.

4. They are come to God the judge of all; that is, they have access to God by Jesus Christ, access to his favour by justification, and access into his presence by prayer and supplication, yea, access to him as a judge, without terror or consternation.

Blessed privilege! believers have a comfortable access to God as the judge of all; with all their causes and complaints, he will hear them, plead their cause, and judge for them, and make their oppressions unsafe to the greatest of the sons of men.

5. Believers are said to come to the spirits of just men made perfect. Come to them, though not in the same place with them, though not in the same place with them till death; yet we and they have the same God and Sovereign, the same Head and Saviour, the same expectation of a glorious resurrection.

Note here, 1. There are spirits of men in a seperate state and condition, capable of communion with God and the church.

2. That all the spirits of just men departed, are made perfect: their race is consummated, perfect deliverance from all sin and sorrow is completed, and a full reward enjoyed; their faith is heightened into sight, and all their graces elevated into glory.

3. That yet are they spirits still, and no more but spirits; and though perfected spirits, yet there is wanting the last finishing stroke from the hand of God to render the bodies as well as the spirits of just men for ever perfect in the morning of the resurrecton.

4. Believers are here said to come to Jesus the Mediator of the new covenant; as if the apostle had said, "Your fathers came to a mount of fire and smoke, of darkness, terror, and death, where there was no Mediator to make their peace with God, no blood to cry for mercy, and to cleanse them from sin, but you, by forsaking Judaism, and coming over to Christianity fully, are come into that society where Christ is Mediator and Priest; where the blood of Christ sprinkled upon your souls, cries aloud for mercy, and cleanses from all sin.

And to the blood of sprinkling, which speaketh better things than the blood of Abel. Intimating, that Christ's blood solicits God with stronger cries for mercy, than did ever Abel's for revenge.

Question. But what are those better things which the blood of Christ speaks above and beyond that blood of Abel!?

Answer. 1. It speaks better things from God unto us, namely, that his justice is satisfied, his wrath appeased, the condemning guilt of sin expiated, and the majesty of God fully reconciled to all believers.

2. It speaks better things to God for us, namely, to be at peace with us, to rest in his love toward us, to furnish us with all grace here, and to fit us for glory here after.

O blessed Jesus! Thy blood never cried as Abel's did, for vengeance on them by whom it was shed, but pleaded for pardon, and obtained pardon on the behalf of many of them. Happy they who by faith are made partakers of this typical blood of sprinkling, which speaks better things than the blood of Abel.

Our apostle having, in the foregoing verses, given a summary account of the two states of the law and gospel with the incomparable excellency of the latter above the former, he gives them and exhortation and cautionary direction to take heed that they did not turn a deaf ear to so excellent a person as Christ was, preaching to them by his doctrine: see that ye refuse not him that speaketh.

Here note in general, That to refuse any who speak unto us in the name and authority of Christ, is to refuse Christ himself. This may be applied to all the faithful preachers of the gospel, however they may be despised in and by the world. But it is here the person of Christ that is particularly intended. To refuse him here, is either to reject his doctrine, and not to receive it, or having received it, to renounce it; so that this refusal includes both unbelief and apostasy, either of which are fatal and dangerous to the sons of men.

Observe next, The reason drawn from the heinousness of the sin, and the grievousness of the punishment; if they escaped not who refused him that spake on earth; that is, Moses, who delivered his message here below; much more shall not we escape, if we turn away from him that speaketh from heaven; that is, Jesus Christ his Son, sent down from heaven personally to deliver his holy doctrine; and now speaking to us from heaven by his Holy Spirit, in his ministers and apostles.

Note here, 1. That Christ did in former times speak unto his church by Moses and the propheets.

2. That in theses latter times he vouchsafed to speak unto his church personally himself.

3. That after he personally disappeared and left the world, he vouchsafed still to speak unto his Spirit in the ministry of the world.

4. That though to refuse Christ, when speaking here on earth, was a grievous sin, and deserved a fearful punishment; yet to refuse him now, speaking from heaven, is a more grievous sin, and deserves a greater punishment, considering who speaks, what he speaks, and from whence he speaks; the gospel was a mystery brought to us from the bosom of the Father, the clearest revelation of God's will, and fullest manifestation of his love, and yet few regard it, most reject it, to their unutterable and inevitable condemnation.

As if the apostle had said, "The voice of God, at the promulging of the law on mount Sinai, shook the earth; but he promised after this to shake all nations, and that Christ, the expected Messias, the desire of all nations, should come, which is now fulfilled."

Question. But what means our apostle by God's shaking not the earth only, but also heaven?

Answer. He means thereby all the Mosaical worship, all the Judaical state, those were shaken at the coming of Christ, in order to the introduction of the immoveable gospel-state, which was perpetually to remain.

Learn hence, That the coming of the Messias was to be the last dispensation of God for the salvation of mankind, and consequently was to be perpetual and unchangeable. The apostle argues from the words, once more, that the former dispensation should be removed to make way for that which should perpetually remain.

Several things are here asserted by our apostle,

1. That there were some things which were intended by God to be shaken, namely, the Levitical priesthood, and all the Jewish sacrifices and services; these things were to be shaken, moved, yea, altogether removed out of the way.

2. That there were things that could not be shaken or removed, but remain; these were the gospel-state, the Christian religion, which shall continue until time shall be no more.

3. That the former things were removed, that the latter might be introduced and established; the law and the gospel were inconsistent; the legal and evangelical administration could not stand in force together, therefore there was a necessity for the nulling of the one, in order to the establishing of the other.

4. That the removal of the law, to bring the more perfect administration of the gospel, doth prove the stability and immutability of the gospel, that it stands fast forever; there shall be no more shaking, no farther alteration in matters of religion to the end of the world. For thus it follows.

Observe here, 1. That the apostle calls the dispensation of the gospel, a kingdom that cannot be shaken, in opposition to the law, which was an imperfect and alterable dispensation; the gospel-revelation after this, nor of any change of that religion which was brought from heaven by the Son of God, in regard of the perfection of it, and its admirable fitness to reform the world, and to recover mankind out of their lost estate and lapsed condition, and to bring them to eternal happiness; and this by the purity of its doctrine, and the power of its arguments, to work upon the minds of men by the clear discovery of the mighty tewards and punishments of another world; we have received now a kingdom that cannot be shaken.

Observe, 2. The inference which the apostle draws from the perfection and perpetuity of theis revelation which God has last of all made to the world by his Son, let us have grace to serve God acceptably; that is, let us live as becometh those to whom God hath made so clear and perfect a revelation of his mind and will; we have all the advantages of divine revelation which the world ever had, and the last and most perfect that the world ever shall have; we have not only Moses, but Jesus; not only the moral law, but the glorious gospel, which the Son of God came down on purpose from heaven to declare to the world.

Observe, 3. The manner how God must be served, with reverence and godly fear. Reverence in divine service look at God's glorious excellency and majesty, and at our own unworthiness, together with that infinite distance between him and us; and godly fear is a religious awe upon the soul in holy duties, from the consideration of the great danger of sinful miscarriages in his worship.

Observe, 4. The reason making the foregoing duty necessary, For our God is a consuming fire.

Our God, intimates a covenant relation.

Note hence, That the believer's Gods is a consuming fire, but not to believers; or if so, not to consume their graces, but their corruptions only, or at most their corruptible comforts.

Note, 2. That though God takes us near to himself, and in covenant with himself, yet he expects that we consider who he is, and what he is, even a consuming fire and a jealous God.