| | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | | |
 Bad Advertisement? News & Reviews: Are you a Christian? Online Store: |
CHAPTER 4.PREVIOUS CHAPTER - NEXT CHAPTER - HELP
THIS chapter is of the same nature and carrieth on the same design with that foregoing. That contained an exhortation unto faith, obedience, and perseverance, enforced by an instance in the pernicious event or punishment which befell them who were guilty of sin contrary unto those duties. And this was done by the exposition and application of a prophetical testimony, suggesting an example of God’s dealing with unbelievers formerly. Now, whereas in the words of the psalmist there is not only a moral example proposed unto us, but a prophecy also is interwoven therein concerning the rest of God in Christ by the gospel, and our duty thereon, the apostle proceeds to expound, improve, and confirm his exhortation from the scope, design, and words of that prophecy. Wherefore, in the beginning of this chapter he resumes his exhortation, in an immediate coherence with and dependence upon what he had before discoursed. Hence some think that the first verse of this chapter is unduly cut off and separated from that foregoing, whereunto it doth belong; yea, some, as we intimated before, that this discourse of the apostle doth immediately succeed unto the 14th verse of the preceding chapter, that which ensueth being a digression to be included in a parenthesis. But, as was said, the words of the psalmist containing a representation of a moral example from things past in the church, and a prophetical description of the future state and condition of the church, the apostle having made use of the former or moral example, in the preceding discourses, arguings, expostulations, and exhortations, here entereth upon the exposition and improvement of the latter, or the words of the psalmist, with reference unto their prophetical prospect towards the times of the gospel, and the instruction which was laid up for the use of those times in the example that he had insisted on. Herein, — 1. He proposeth the duty which he aimeth to press upon those Hebrews, as that which is required in the words of the psalmist, from the example represented in them; with an especial enforce-merit of it, from the consideration of the sin and punishment of them whose example is proposed, which followeth thereon, verses 1,2. 2. He vindicates the foundation of his exhortation, by showing that the “rest” which the psalmist speaks of, and which he persuades them to endeavor an entrance into, and to take heed that they fail not, or come not short of, was yet remaining to be enjoyed, verse 3; as being neither the rest of God from the works of creation, with the sabbatical rest which ensued thereon, verses 4-6; nor yet the rest of Canaan, which Joshua brought the people into, verses 7,8; but a spiritual rest, which remained for believers to enjoy, verses 8-10. 3. Hence he resumes his exhortation with respect unto his explication and vindication of the prophetical testimony by him produced, verse 11. 4. This he again strengtheneth by a double argument or consideration: — (1.) In a way of caution, by proposing unto them the nature of the word of God wherein they were concerned, verses 12,13. (2.) In a way of encouragement from the priesthood of Christ, whereby this rest was procured for believers; and therein makes a transition to the declaration and exposition of that priesthood, with the effects and consequents of it, in the six ensuing chapters. VERSES 1, 2. Fozhqw~men ou+n , mh> pote , kataleipome>nhv ejpaggeli>av eijselqei~n eijv th Ver. 1. — Fozhqw~men ou+n , “timeamus ergo,” “metuamus igitar,” — more properly, “let us fear, therefore.”
Kataleipome>nhv ejpaggeli>av . Vulg. Lat., “ne forte.” Rhem., “lest; perhaps,” — as though it in. tended the uncertainty of the event;. Beza and Eras., “ne quando,” “lest at any time.” Ours omit the force of pote> , “lest.”
If it have an especial signification, it respects the several seasons or occasions which in the “fear” enjoined we ought to have regard unto.
Kataleipome>nhv ejpaggeli>av . Vulg. Lat.,” relicta pollicitatione:” “pollicitatio” being an improper word in this matter, all modern translators have changed it into “promissio.” Rhem., “forsaking the promise.” But the words in the V. L. are capable of another sense, — namely, “a promise being left.” Beza and Eras., “derelicts promissione;” which determines the sense, “the promise being left,” “forsaken,” “neglected:” accordingly the Ethiopic, “let us not reject his command.” The Syriac otherwise, with respect to the continuance of a promise, an;k;l]Wm µY;qæ dK; am;l]Dæ — “ne forte stante promissione,” “ne forte dum star promissio,” — “lest whilst the promise standeth,” “continueth,” or” is firm,” namely, of entering into rest. This is followed by the Arabic, “whereas a certain promise remaineth.” Of this difference in sense we must treat in our exposition of the words. Eijselqei~n eijv th Dokh~| tiv ejx uJmw~n uJsterhke.nai . Vulg. Lat., “existimetur aliquis e vobis deessc.” Rhem., “some of you be thought to be wanting.” “Deesse” neither expresseth the meaning of the original word nor hath any proper sense in this place, as both Erasmus and Beza observe. Arias, “defici,” “fail.” Dokh~| :
Eras., Bee., “videatur,” “should seem” or “appear;” more properly than “existimetur;’ it referring to the persons spoken unto, and their deportment, not the opinion or judgment of others concerning them.
JUsterhke>nai : Eras., “frustratus fuisse,” “to have been frustrated;” that is, in his hopes, expectations, profession, or of entering. Men wilt be deceived, if they hope to enter into God’s rest and yet neglect his promise; which is the sense he takes the words in. Bees, “fuisse per tarditatem exclusus;” endeavoring to express the precise signification of the word he somewhat obscures the sense, — “to have been excluded from it by keeping behind,” by slowness, in not going forward. Dokh~| tiv ejx uJmw~n :
The Syriac, jKæT]v]n, ˆWknm] vn,a, , “a man should be found amongst you ;” omitting that sense of the word dokh~| which many expositors insist on, as we shall see. Arab., “any one of you should think.” Usterhke>nai : Syr. fills up the sense, l[æmel]Dæ ˆme vaep;d] , “that should cease from entering,” or “fail of entering.” Ours, “seem to come short of it,” properly.
Ver. 2. — Kai< ga>r ejsmen eujggelisme>noi . Vulg. Lat., “etenim et nobis nunciatum est.” Erasmus,” annunciatum est.” Rhem., “for unto us it was denounced.’’ Improperly all of them, nor is” denounce” any way significant in this matter. Beza, “etenim nobis evangelizatum est.” Ours, “for unto us was the gospel preached,” and so the word signifies: “etenim sumus evangelizati,” “for we are evangelized;” of which construction afterwards. Syr., “nunciature eat;” more properly, “evangelizatum est,”” the gospel is,” or “was preached.”
JO lo>gov th~v ajkoh~v . Vulg. Lat., “sermo auditus.” Rhem., “the word of hearing;” taking “auditus” for a substantive and not a participle, which also the original requireth. Eras., “non profuit illis audisse sermonem,” “it profited them not to have heard the word.” Ours, “the word preached.”
Syr., at;l]me W[mæv]Dæ , “the word which they heard.” Of the meaning of the phrase of speech used in the original we shall treat afterwards.
Mh> sugkekrame>nov . The Complutensian copy, which is followed by sundry vulgar editions, reads sugkekrame>nouv , making this word agree with “those that heard,” and not with lo>gov , “the word” that was heard.
And this reading is followed by the Arabic and Ethiopic translations.
Sugkekrame>nov : Vulg. Lat., “admistus;” Eras., “cure fide conjunctus;” Beza, “contemperatus;” — ali to the same purpose, “mixed,” “joined,” “tempered,” with faith.
Th~| pi>stei . “Fide,” “cure fide,” “fidei,” — “with faith,” “unto the faith.”
Toi~v ajkou>sasin . Vulg. Lat., “fidei exiis quae audiverant.” Rhem., “with faith of those things which they heard;” referring toi~v to the things heard, and not to the persons hearing; but that ajkou>sasin will not bear. f8 Ver. 1, 2. — Let us therefore fear, lest, a promise being left of entering into his rest, any of you should seem at any time to come short [to fail ]. For unto us was the gospel preached, even as unto them [we were evangelized even as they ]; but the word of hearing did not profit them, being not mixed with faith in them that heard.
These two verses, as they may and do contain an improvement of the example and inferences made from it, as expressed in the preceding chapter, so withal and principally the apostle gives the Hebrews a further demonstration that what he had insisted on was of near concernment unto them, and that their condition was therein represented. For they might be apt to say, ‘What have we to do with the people in the wilderness, with the promise of entering into Canaan, or with what the psalmist from thence exhorted our fathers unto of old, who were still held under the same dispensation?’ But saith the apostle, ‘These things belong unto you in an especial manner; for besides that you may in the example proposed see evidently what you are to look for and expect from God, if you fall into the same sin which he therein expresseth his severity against, so the things treated of in the psalm are a prophetical direction designed for your especial use in your present condition.’
The way in particular which the apostle insists on to press these things upon them is, — 1. By exhorting them to that duty and those considerations which are the just consequents of the things by him proposed unto them; 2. By manifesting that their concernment in those things did afford him a just foundation of his exhortation. The exhortation is contained in the first verse, and the confirmation of it in the second.
Ver. 1. — And there is, verse 1, — 1. The frame of spirit expressed which the apostle exhorts the Hebrews unto, on the consideration of what he had minded them of, and of their interest therein,-’’ Let us therefore fear.” 2. A supposition on which the exhortation to this duty and frame is founded, — “A promise being left of entering into rest.” 3. The evil to be prevented by attendance unto the duty proposed, — “Lest any of you should seem to come short of it,” Whether this be an evil of sin or of punishment shall be afterwards inquired into.
Ver. 2. — There ensues in the second verse a confirmation of what is in the first proposed, and that, — 1. On the account of a parity in condition between us and those from whom the example is taken, — “Unto us was the gospel preached, even as unto them.” 2. On the account of the evil success of them in that condition, with the reason thereof, — “But the word preached did not profit them, because it was not mixed with faith in them that heard.”
Our way being thus prepared, we may open the words in particular as they lie in the context.
Fozhqw~men ou+n . Ou+n , “therefore.” An illative, manifesting the deduction of the present exhortation from the preceding discourse and example. We have now several times observed that the apostle is constant unto this method, namely, of educing new exhortations immediately out of arguments doctrinally proposed and confirmed. This makes his discourse nervous, and his exhortation efficacious; shutting up the minds of them with whom he deals, leaving them no place unto evasion or tergiversation.
And herein, unto the weight and authority of his words, he adds the reasonableness of his inferences, and from both concludes the necessity of the duty which he proposeth.
Fozhqw~men , — “Let us fear.” The noun fo>zov , and the verb foze>omai , are used in the New Testament to express all sorts of “fears” and “fearing;” such are natural, civil, sinful, and religious fear. They are therefore of a larger extent, and more various use, than any one radical word in the Old Testament.
The fear here intended is religious, relating to God, his worship, and our obedience. And this is fourfold: — First, Of terror. Secondly, Of diffidence. Thirdly, Of reverence. Fourthly, Of care, solicitousness, and watchfulness. And concerning these, I shall first show what they are, or wherein they consist, and then inquire which of them it is that is here intended: — First, There is a fear of dread and terror; and this respecteth either, 1. God; or, 2. Other things, wherein we may be concerned in his worship: — 1. Of God. And this is either expressive of, (1.) The object, the thing feared, or God himself; or, (2.) The subject, or person fearing, the frame of heart in him that feareth: — (1.) Fear respects the object of fear, that which we do fear: “Knowing therefore to Something hereof befell them of old who, upon the apprehension that they had seen God, concluded that they should die. They had a dread which fell on them from an apprehension of his excellency and holiness, and terrified them with thoughts that they should be consumed. And this fear, in its latitude, is a consternation of spirit, on an apprehension of God’s greatness and majesty, with respect unto present or future judgments, — when the mind is not relieved by faith in the reconciliation made by Jesus Christ, — weakening, disheartening, and alienating the heart from God. [2.] An awful fear of God’s greatness and holiness, with respect unto deserved and impendent judgments in this world. This fear may befall believers, and be at some seasons their especial duty. This David expresseth, <19B9120> Psalm 119:120, “My flesh trembleth for fear of thee; and I am afraid of thy judgment.” And elsewhere on the same account he declares that “fearfulness and trembling laid hold on him,” Psalm 55:5.
So Habakkuk expresseth his condition under the like apprehension, Habakkuk 3:16, “When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself.”
And this fear of dread and terror, thus qualified, is both good and useful in its kind. And this is that which Joshua labors to ingenerate in the minds of the people, Joshua 24:19,20. And of great use it is to the souls of men, both before and after their conversion unto God. Of a fear of awe and reverence in general, with respect unto the greatness and holiness of God, we shall treat afterwards. 2. There may be a fear of dread and terror in our way of obedience, which may respect other things. Such are the oppositions and difficulties which we do or may meet withal, either from within or without, in our course, which may incline us to despondency and despair. This in particular befell David, when, notwithstanding the promise of God to the contrary, he concluded that “he should one day perish by the hand of Saul,” <092701> Samuel 27:1. This the Scripture expresseth by ttæj; , which we render “to be dismayed,” Joshua 1:9, “Be not terrified, nor be thou dismayed.” The word signifies “to be broken;” and when applied unto the mind, it denotes “to be sore terrified, so as to sink in courage and resolution;” which we well press by being “dismayed,” — to be broken and weakened in mind, through a terror arising from the apprehension of oppositions, difficulties, and dangers. It is ascribed unto men when God strikes a terror into them, or when they are terrified with their own fears, Isaiah 30:31, Jeremiah 10:2, — a consternation and horror of mind; and Åræ[; , a word of the same signification, is often joined with it. This fear, therefore, arising from a discouraging, terrifying apprehension of dangers and oppositions, weakening and disenabling the soul to make use of due means vigorously in the discharge of its duty, can have no place here; yea, it is directly contrary to and inconsistent with the end aimed at by the apostle. And this is the first sort of fear that any way respects our religious obedience unto God.
See Isaiah 8:12,13, 51:12,13; Matthew 10:28.
Secondly, There is a fear of distrust and diffidence, or a fear arising from or accompanied with a distrust of the accomplishment of God’s promises, at least as to our interest in them. This is a defect in faith, and opposite unto it. This was the fear which ruined the Israelites in the wilderness. Being discouraged through their difficulties, “They believed not in God, and trusted not in his salvation,” Psalm 78:22. And this cannot be here charged on us as our duty. A fluctuation and hesitation of mind about the promises’ of God, or the event of our condition in a course of sincere obedience, is not required of us, nor accepted from us. For no duty is acceptable with God but what is not only consistent with faith, but also proceedeth from it. The same faith that works by love, works also by delight; and it casts out this fear of distrust and diffidence. And no fear can be our duty but what is a fruit and effect of it. Believers do not receive “the spirit of bondage again to fear,” Romans 8:15; nay, it is that which Christ died to deliver us from, Hebrews 2:14,15. But it may be considered two ways; — 1. As it partakes of the nature of diffidence, in opposition to faith and liberty, and so it is utterly to be rejected; 2. As it partakes of the nature of godly jealousy, and is opposed to security, and so it may be cherished, though it be not here intended.
Thirdly, There is a fear of reverence, — a reverential fear of God. This is that which most commonly is intended by the name of the “fear of God,” both in the Old Testament and the New. And it is not an especial duty, suited unto some seasons and occasions, but that which concerns us in our whole course, in all our ways and actings. Sometimes it is taken subjectively, for the internal reverential frame of our hearts in all wherein we have to do with God; and sometimes objectively, for the worship of God itself. So is the nature of it expressed, Deuteronomy 28:58, “Observe the words of this law, that are written in this book, that thou mayest fear this glorious and fearful name,THE LORD THY GOD.”
The glorious and dreadful majesty of God is the object of it and motive unto it, which gives it the nature of reverence. And the way whereby it is exercised and expressed is a due observation of the worship of God according to the law. But neither is this that which is peculiarly intended, as not being more incumbent on us in one season than another, on one account than another.
Fourthly, There is a fear of circumspection, care, and diligence, with respect unto the due use of the means, that we may attain the end proposed unto us. This some would confound with a fear of diffidence, dread, and terror, with respect unto the uncertainty of the end; but it is quite of another nature. And as that is everywhere condemned in us, so this is no less frequently commended unto us: Romans 11:20, “Be not high-minded, but fear.” Philippians 2:12, “Work out your own salvation with fear and trembling.” 1 Peter 1:17, “Pass the time of your sojourning here in fear.” Proverbs 28:14, “Happy is the man that feareth alway;” that is, with this fear of watchfulness, diligence, and spiritual care. But as to the other it is affirmed, that” God hath not given us the spirit of fear,” 2 Timothy 1:7, or of bondage, through diffidence and uncertainty of the event of our obedience. Now, the acting of the soul in and about the use of means is ascribed unto fear, when the mind is influenced by a due apprehension of the threatenings and severity of God against sin, they being the way whereby we are delivered from being obnoxious unto them.
Thus Noah, when God had denounced his judgments against the old world, although they were not yet seen, did not appear in any preparation made for them, yet believing that they would be inflicted accordingly, eujlazhqei>v , “being moved with fear, he prepared an ark,” Hebrews 11:7. Apprehending the severity of God, believing his threatening, his mind was influenced into that fear which put him with diligence on the use of those means’ whereby he and his family might be saved and preserved.
It will, from these considerations, be plainly evidenced what that fear is which is here enjoined and prescribed unto us, An instance and example of God’s severity against unbelievers is laid down and proposed unto our consideration by the apostle in his preceding discourse. In this example of God’s dealing with them of old, he declares also that there is included a commination of dealing with all others in the same manner, who shall fall into the same sin of unbelief with them. None may flatter themselves with vain hopes of any privilege or exemption in this matter. Unbelievers shall never enter into the rest of God. This he further confirms in these two verses, though his present exhortation be an immediate inference from what went before: “Wherefore let us fear.” How must we do this? with what kind of fear? Not with a fear of diffidence, of doubting, of wavering, of uncertainty as to the event of our obedience. This indeed may, this doth, befall many, but it is enjoined unto none; it is a fruit of unbelief, and so cannot be our duty. Neither can it be that which was intimated in the second place under the first head, namely, a dread and dismayedness of mind upon a prospect of difficulties, oppositions, and dangers in the way.
This is the sluggard’s fear, who cries, “There is a lion without, I shall be slain in the streets.” To expel and cast out this fear, as that which weakens and disheartens men in their profession, is one of the especial designs of the apostle in this epistle. Nor is it that general fear of reverence which ought to accompany us, in all wherein we have to do with God. For this is not particularly influenced by threatenings and the severity of God, seeing we are bound always so to “fear the LORD and his goodness;” nor is this fear required of us, as was said, more at one season than another. It remains, therefore, that the fear here intended is mixed of the first and the last of those before mentioned. And so two things are included in it: — First, An awful apprehension of the holiness and greatness of God, with his severity against sin, balancing the soul against temptation. Secondly, A careful diligence in the use of means, to avoid the evil threatened unto unbelief and disobedience And the right stating of these things being of great moment in our practice, it must be further cleared in the ensuing observations. As, — Obs. 1. The gospel, in the dispensation thereof, is not only attended with promises and rewards, but also with threatenings and punishments. This, for the substance of it, hath been already spoken unto, on Hebrews 2:2,3. Obs. 2. Gospel comminations ought to be managed towards all sorts of professors promiscuously, be they true believers, temporary, or hypocrites. So they are here proposed by the apostle unto the Hebrews without exception or limitation, and amongst them were persons of all the sorts mentioned. But this also will be comprised under the third proposition; namely, that, — Obs. 3. Fear is the proper object of gospel comminations, which ought to be answerable to our several conditions and grounds of obnoxiousness unto those threatenings.
This is that which the apostle presseth us unto, on the consideration of the severity of God against unbelievers, peremptorily excluding them out of his rest, after they had rejected the promise. “Let us,” saith he, “therefore fear.” What fear it is that in respect unto believers is here intended hath been declared. We shall now inquire how far and wherein the minds of men ought to be influenced with fear from gospel threatenings, and of what use that is in our walking with God. For there is, as was said, a threatening included in the example of God’s severity towards unbelievers, before insisted on. And unto that the apostle hath a retrospect in this exhortation; as well as he hath also a regard to the present promise, whose consideration ought to have the same influence on the minds of men, as shall be declared.
Gospel threatenings are distinguished first with respect to their objects, or those against whom they are denounced or to whom they are declared, and also with respect to their own nature or the subject-matter of them. Of the persons intended in them there are three sorts: — 1. Such as are yet open or professed unbelievers. 2. Such as make profession of the faith, profess themselves to believe, but indeed do not so in a due and saving manner; who also admit of many respective considerations. 3. True believers.
For the subject-matter of them, they may be referred unto these two general heads: — 1. Such as express displeasure to be exercised in temporary things. 2. Such as denounce everlasting wrath and punishment. According to this distribution we may consider what is or ought to be their influence on the minds of men with respect unto the fear which we inquire about. 1. Some gospel comminations respect, firstly, properly, and directly, professed unbelievers, as such, and so continuing. As the sum of all promises is enwrapped in those words, “He that believeth shall be saved,” Mark 16:16, so that of all these threatenings is [enwrapped] in those that follow, “He that believeth not shall be damned.” An alike summary of gospel promises and threatenings we have, John 3:36, “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”
And threatenings of this nature are frequently scattered up and down in the New Testament. See Romans 2:8,9; 2 Thessalonians 1:6-10; Peter 4:17,18. And these threatenings may be so far called evangelical, inasmuch as they are proper to the gospel, and distinct from all the threatenings of the law. The law knows no more of gospel threatenings than of gospel promises. The threatenings of the law lie against sinners for sins committed; the threatenings of the gospel are against sinners for refusing the remedy provided and tendered unto them. They are superadded unto those of the law; and in them doth the gospel, when rejected, become “death unto death,” 2 Corinthians 2:16, by the addition of that punishment contained in its threatenings unto that which is contained in the threatenings of the law. Now the end of these threatenings, — (1.) On the part of Christ, the author of the gospel, is the manifestation of his power and authority over all flesh, with his holiness, majesty, and glory, 2 Thessalonians 1:6-10. (2.) On the part of the gospel itself, — [1.] A declaration of the necessity of believing; [2.] Of the worth and excellency of the things proposed to be believed; [3.] Of the price and esteem which God puts upon their acceptance or refusal, — and in all, the certain and infallible connection that is between unbelief and eternal destruction; [4.] The vindication of it from contempt, 2 Corinthians 10:6. (3.) On the part of unbelievers, to whom they are denounced, the end and design of them is to ingenerate fear in them: — [1.] A fear of dread and terror, with respect unto the authority and majesty of Christ, their author; [2.] A fear of anxiety, with respect unto their present state and condition; [3.] A fear of the punishment itself to be inflicted on them. And these things do well deserve a more full handling, but that they are not here directly intended. 2. Gospel threatenings may be considered with respect unto all sorts of unsound and temporary believers. For, besides that this sort of persons, continuing such, do and will finally fall under the general threatenings against unbelief and unbelievers, there are peculiarly two sorts of threatenings in the gospel that lie against them: — (1.) Such as respect their present, and, (2.) Such as respect their future condition. (3.) Of the first sort are those severe intimations of anger and displeasure which our Lord Jesus Christ gave out unto sundry members of the churches in the Revelation, notwithstanding the profession that they made.
He discovers their hypocrisy and falseness under all their pretences, and threatens to cut them off if they repent not, Revelation 2:14-16, 20-23, 3:1-3, 15-18. And this duty is always incumbent on them to whom the dispensation of the gospel is committed, namely, to declare these threatenings unto all that may be found in their condition. For not only may they justly suppose that such there are, and always will be, in all churches, but also many do continually declare and evidence themselves to be in no better state. And the discovery hereof unto them by the word is a great part of our ministerial duty. (2.) There are such as respect their future condition, or threatenings of eternal wrath and indignation with especial regard unto that apostasy whereunto they are liable. It is manifest that there are such comminations denounced against deserters, apostates, such as forsake the profession which they have made; which we shall have occasion to speak unto in our progress, for they abound in this epistle. Now these, in the first place, respect these unsound professors of whom we speak. And this for two ends: — [1.] To deter them from a desortion of that profession wherein they are engaged, and of that light whereunto they have attained; for although that light and profession would not by and of themselves eternally save them, yet, — 1st . They lie in order thereunto, and engage them into the use of those means which may ingenerate that faith and grace which will produce that effect; 2dly. The deserting of them casts them both meritoriously and irrecoverably into destruction. [2.] To stir them up unto a consideration of the true state and condition wherein at present they are. Men may as well fail in their profession, or come short of that grace which they own, Hebrews 12:15, as fall from that profession which they have made. And these threatenings are denounced against the one miscarriage as well as the other.
The general end of these gospel comminations, with respect unto these unsound professors, is fear. Because of them they ought to fear. And that, — (1.) With a fear of jealousy as to their present condition. The consideration of the terror of the Lord declared in them ought to put them on a trembling disquisition into their state, and what their expectations may be. (2.) A fear of dread as to the punishment itself threatened, so far as they fall under conviction of their being obnoxious thereunto. 3. Gospel threatenings may be considered as they respect believers themselves; and in that sense we may consider what respect they have unto God, and what unto believers, with what is the proper effect of them designed of God to be accomplished in their spirits.
There is a difference between the promises and threatenings of the gospel; for the promises of God are declarative of his purposes unto all believers that are “called according to his purpose,” Romans 8:28-31. The threatenings are not so to all unbelievers, much less to believers; but they are means to work the one sort from their unbelief, and to confirm the other in their faith. Only, they are declarative of God’s purposes towards them who have contracted the guilt of the unpardonable sin, and declare the event as to all finally impenitent sinners. (1.) They have a respect unto the nature of God, and are declarative of his condemning, hating, forbidding of that sin which the threatening is denounced against. It is an effectual way to manifest God’s detestation of any sin, to declare the punishment that it doth deserve, and which the law doth appoint unto it, Romans 1:32. (2.) They have respect unto the will of God, and declare the connection that is, by God’s institution, between the sin prohibited and the punishment threatened; as in that word, “He that believeth not shall be damned.” God by it declares the infallible connection that there is, by virtue of his constitution, between infidelity and damnation. Wherever the one is final the other shall be inevitable. And in this sense they belong properly to believers; that is, they are to be declared and preached unto them, or pressed upon their consciences; for, — [1.] They are annexed to the dispensation of the covenant of grace, as an instituted means to reader it effectual, and to accomplish the ends of it.
The covenant of works was given out or declared in a threatening: “The day that thou eatest, thou shalt die;” but in that threatening a promise was included of life upon obedience. And the covenant of grace is principally revealed in a word of promise; but in that promise a threatening is included, in the sense and to the purposes before mentioned. And, as we have showed before, these threatenings are variously expressed in the gospel. And they are of two sorts: — 1st . Such as whose matter in the event hath no absolute inconsistency with the nature and grace of the covenant. Such are all the intimations of God’s severity to be exercised towards his own children, in afflictions, chastisements, trials, and desertions. For although these things and the like, in respect of their principle and end, belong unto love and grace, and so may be promised also, yet in respect of their matter, being grievous, and not joyous, afflictive to the inward and outward man, such as we may and ought to pray to be kept or delivered from, they are proposed in the threatcnings annexed to the dispensation of the covenant. See Psalm 89:30-33; Revelation 2:3. And this sort of threatenings is universally and absolutely annexed to the dispensation of the covenant of grace, both as to the manner of their giving and the matter or event of them. And that because they are every way consistent with the grace, love, and kindness of that covenant, and do in the appointment of God tend to the furtherance of the obedience required therein. 2dly. Such as, in respect of the event, are inconsistent with the covenant, or the faithfulness of God therein; as the comminations of eternal rejection upon unbelief or apostasy, which are many. Now these also belong to the dispensation of the covenant of grace, so far as they are declarative of the displeasure of God against sin, and of his annexing punishment unto it; which declaration is designed of God and sanctified for one ‘means of our avoiding both the one and the other. And whatever is sanctified of God for a means of delivery from sin and punishment, belongs to the dispensation of the covenant of grace. [2.] This denouncing of threatenings unto believers is suited unto their good and advantage in the state and condition wherein they are in this world; for believers are subject to sloth and security, to wax dead, dull, cold, and formal in their course. These and many other evils are they liable and obnoxious unto whilst they are in the flesh. To awake them, warn them, and excite them unto a renewal of their obedience, doth God set before them the threatenings mentioned. See Revelation 2., 3. [3.] The proper effect of these threatenings in the souls of believers, whereby the end aimed at in them is attained and produced, is fear, — “Let us therefore fear.”
Now, what that fear is, and therein what is the especial duty that we are exhorted unto, may briefly be manifested from what hath been already laid down: — 1. It is not an anxious, doubting, solicitous fear about the punishment threatened, grounded on a supposition that the person fearing shall be overtaken with it; that is, it is not an abiding, perplexing fear of hell-fire that is intended. We are commanded, indeed, to fear him who can cast both body and soul into hell, Luke 12:4,5; but the object assigned unto our fear is God himself, his severity, his holiness, his power, and not the punishment of hell itself It is granted that this fear, with a bondage frame of spirit thereon, doth and will often befall believers. Some deserve, by their negligence, slothfulness, unfruitful walking, and sinful ways, that it should be no better with them. And others also walking in their sincerity, yet by mason of the weakness of their faith, and on many other accounts, are ofttimes detained in such a bondage state and condition, as to fear with dread and terror all the day long. This, therefore, is ofttimes a consequent of some of God’s dispensations towards us, or of our own sins; but it is not anywhere prescribed unto us as our duty, nor is the ingenerating of it in us the design of any of the threatenings of God; for, — (1.) This is contrary unto the end of all other ordinances of God; which are appointed to enlighten, strengthen, and comfort the souls of believers, rote bring them to constant, solid, abiding peace and consolation, It cannot be, therefore, that at the same time God should require that as a duty at their hands which stands in a full contrariety and opposition to the end assigned by himself unto all his ordinances whereby he communicates of himself and his mind unto us. See Romans 8:15; 2 Timothy 1:7. (2.) This fear is no effect or fruit of that Spirit of life and holiness which is the author of all our duties, and all acceptable obedience unto God. That this is the principle of all new-covenant obedience, of all the duties which, according unto the rule and tenor thereof, we do or ought to perform unto God, is evidently manifest in all the promises thereof. Now this fear of hell, — that is, as that punishment lies in the curse of the law, — neither is nor can be a fruit of that Spirit, given and dispensed in and by the gospel; for “where the Spirit of the Lord is, there is liberty,” 2 Corinthians 3:17. (3.) This kind of fear is not useful unto the confessed end of God’s threatenings, namely, to excite and encourage men unto diligence and watchfulness in obedience. For if this were its nature and tendency, the more it is heightened as to its degrees, the more effectual would it be unto its proper end. But we see, on the contrary, that in those in whom it hath been most prevalent it hath produced effects utterly of another nature. So it did in Cain and Judas, and so it doth constantly, where it is absolutely prevalent. It appears, then, that its own proper effect is to drive them in whom it is from God; and when it befalls any believers in any degree, it is the efficacy of the Spirit of grace in other fruits of it which prevents its dangerous effects. We may add unto what hath been spoken, that this fear is directly opposite to the life of faith, being indeed that bondage for fear of death which the Lord Christ died to deliver believers from, Hebrews 2:15; this is that fear which perfect love casts out, 1 John 4:18. 2. There is a watchful, careful fear, with respect unto the use of means; and this is that which is here intended, and which is Our duty, on the consideration of the threatenings of God and instances of his severity against sinners. And this will appear by the consideration of what is required unto this fear, which are the things that follow: — (1.) There is required hereunto a serious consideration of the due debt of sin and the necessary vindication of God’s glory. This is that which is directly in the first place presented unto us in the threatenings of the gospel, and ought in the first place to be the object of our faith and consideration. This we have evinced to be the nature of divine comminations namely, to declare that it is the “judgment of God, that they which commit such sin are worthy of death;” that “the wages of sin is death;” and that this depends on the holiness of God’s nature, as well as on the constitution and sanction of his law, Romans 1:32, 6:23. Here may we see and know the desert of sin, and the concernment of the glory and honor of God in its punishment, — the end why God originally gave the law with fire, and thunderings, and terror. An instance hereof we have in Noah, when he was warned of God concerning the deluge that he was bringing on the world for sin, — “ being moved with fear he prepared an ark,” Hebrews 11:7. A due apprehension of the approaching judgment due unto sin, and threatened by God, made him wary, — eujlazhqei>v , he was moved from hence, by this careful fear, to use the means for his own deliverance and safety. This, therefore, is the first ingredient in this fear. (2.) There belongs unto it a due con sideration of terror, and majesty of God, who is the author of these comminations, and who in them and by them doth express unto us those glorious properties of his nature. So our apostle adviseth us to “serve God with reverence sad godly fear,” bemuse he is “a consuming fire,” Hebrews 12:28,29. The consideration of his infinitely pure and holy nature ought to influence our hearts unto fear, especially when expressed in a way meet to put a peculiar impression thereof upon us. Threatenings are the beamings of the rays of the holiness of God in them. And this the same apostle intends, when he gives an account of that “terror of the Lord” which he had regard unto in dealing with the souls of men, 2 Corinthians 5:11; that is, “how dreadful a thing it is to fall into the hands of the living God.” This also influenceth the fear required of us. (3.) A conviction and acknowledgment that in the justice and righteousness of God the punishments threatened might befall us. So was it with the psalmist: Saith he, “If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?” <19D003> Psalm 130:3; and again, “Enter not into judgment with thy servant: for in thy sight shall no man living be justified,” <19E302> Psalm 143:2.
Without a due consideration hereof, the mind will not be subdued into that contrite and humble frame which in this matter is required. (4.) An abhorrency of sin, as on other reasons, so also with respect unto its proper end and tendency, represented in the threatenings of God. There are many other reasons whereon sin is and ought to be everlastingly abhorred; but this is one, and that such a one as ought never to be neglected. God hath, as we have showed, declared in his threatenings what is the desert of sin, and what will be its event in the sinner, if continued in. This ought always to be believed and weighed, so that the mind may be constantly influenced unto an abhorrency of sin on that account, namely, that it ends in death, in hell, in the eternal indignation of God. (5.) The nature of this fear, as discovering itself in its effects, consists principally in a sedulous watchfulness against all sin, by a diligent use of the means appointed of God for that purpose. This is the direct design of God in his comminations, namely, to stir up believers unto a diligent use of the means for the avoidance of the sin declared against; and to this purpose are they sanctified and blessed, as a part of the holy, sanctifying word of God. This, therefore, is that which the fear prescribed unto us is directly and properly to be exercised in and about. What is the mind, aim, and intention of God, in any of his comminations, either as recorded in his word, or as declared and preached unto us by his appointment It is this and no other, that considering the “terror of the Lord,” and the desert of sin, we should apply ourselves unto that constancy in obedience which we are guided unto under the conduct of his good Spirit, whereby we may avoid it. And hence followeth, — (6.) A constant watchfulness against all carnal confidence and security. “Thou standest by faith,” saith the apostle; “be not high-minded, but fear,” Romans 11:20.
And whence doth he derive this caution? From the severity of God in dealing with other professors, and the virtual threat contained therein: “For if God spared not the natural branches, take heed lest he also spare not thee,” verse 21. This fear is the great preventive of carnal security; it stands upon its watch to obviate all influencing of the mind by the sloth, or negligence, or other lusts of the flesh; or by pride, presumption, elation of heart, or other lusts of the spirit. And therefore this fear is not such a dread as may take a sudden impression on believers by a surprisal, or under some especial guilt contracted by them, but that which ought to accompany us in our whole course, as the apostle Peter adviseth us. “See,” saith he, “that ye pass the time of your sojourning here in fear,” 1 Peter 1:17.
And it being undoubtedly of great importance unto us, I have the longer insisted on it; and shall now proceed with the remaining words.
Mh> pote kataleipome>nhv ejpaggeli>av. The intention of these words is variously apprehended by interpreters; neither will they of themselves, absolutely considered, give us a precise and determinate sense. By some it is reported to this purpose: ‘Seeing God hath left a promise unto us now under the gospel.’ And this sense is followed by our translators, who, to make it plain, supply “to us” into the text. This way, the caution intended in the words, expressed in mh> pote , “lest,” or “lest at any time,” is transferred to the end of the sentence, with respect unto the evil of the sin that we are cautioned against. And this must be supposed to be the natural order of the words: “Seeing there is a promise left unto us of entering into the rest of God, let us fear lest any of us seem to come short.” And this sense is embraced by sundry expositors. Others take the words to express the evil of the sin that we are cautioned against, whereof the following clause expresseth the punishment, or what will befall men on a supposition thereof; as if the apostle had said, ‘We ought to fear, lest, the promise being left (or forsaken), we should seem to come short of entering into the rest of God.’ For this was the punishment that befell them of old who rejected the promise; and this way the sense is carried by most expositors. The difference comes to this, whether by kataleipome>nhv , the act of God in giving the promise, or the neglect of men in refusing of it, be intended.
Katalei>pw is of an ambiguous signification.. Sometimes it is used for “desero,” “negligo,” to “desert,” “neglect,” or “forsake” in culpable manner. Frequent instances of this sense occur in all authors. And if that sense be here admitted, it confines the meaning of the words unto the latter interpretation; “Lest the promise being forsaken” or “neglected.” And the sin intended is the same with that, Hebrews 2:3, Thlikau And Budaeus observes, that katalei>pein absolutely is sometimes as much as “haeredem instituere,” “to make” or “leave an heir;” opposed to paralei>pein , — for paralei>pein ejn tai~v diaqh>kaiv is “to pass any one by in a testament” without a legacy or share in the inheritance. Hence katalei I see not any reason so cogent as should absolutely determine my judgment to either of these senses with a rejection of the other; for whether soever of them you embrace, the main design of the apostle in the whole verse is kept entire, and either way the result of the whole is the same.
Each of them, therefore, gives a sense that is true and proper to the matter treated of, though it be not evident which of them expresseth the peculiar meaning of the words. I shall therefore represent the intention of the apostle according to each of them.
In the first way, this is the sum of the apostle’s exhortation: ‘The promise that was made unto the people of old as to their entrance into the rest of God, did not belong absolutely and universally unto them alone, as is manifest from the psalm where it is called over, and as will afterwards be made to appear. This promise, for their parts, and as to their concern in it, they disbelieved, and thereby came short of entering into the promised REST. The same promise, or rather a promise of the same nature, of entering into the rest of God, remaining, continuing, and being proposed unto us, the same duties of faith and obedience are required of us as were of them. Seeing, therefore, that they miscarried through contumacy and unbelief, let us fear lest we fall into the same sins also, and so come short of entering into the rest now proposed unto us.’
In the second way, what is said in the former exposition to be expressed in the words is taken to be granted, supposed, and included in them; namely, that a promise of entering into the rest of God is given unto us no less than it was to them of old, which is further also confirmed in the next verse. On this supposition, caution is given to the present Hebrews, lest neglecting, rejecting, despising that promise, through unbelief, they fall short of the rest of God, under his righteous indignation and judgments; as if the apostle had only said, ‘Take heed, lest, by your unbelief rejecting the promise, you fall short of the rest of God.’
I shall not absolutely determine upon either sense, but do incline to embrace the former, upon a threefold account: — 1. Because the apostle seems in these words to lay down the foundation of all his ensuing arguments and exhortations in this chapter; and this is, That a promise of entering into the rest of God is left unto us now under the gospel. On this supposition he proceeds in all his following discourses, which therefore seems here to be asserted. 2. The last clause of the words, “Lest any of you should seem to come short of it,” doth primarily and directly express the sin, and not the punishment of unbelievers, as we shall see afterwards; the promise, and not the rest of God, is therefore the object in them considered. 3. The apostle, after sundry arguments, gathers up all into a conclusion, verse 9, “There remaineth therefore a rest to the people of God;” where the word ajpolei>petai (of the same root with this) is used in the sense contended for in the first interpretation.
This, therefore, I shall lay down as the import of these words, — ‘There is yet on the part of God a promise left unto believers of entering into his rest.’ “Of entering into his rest.” What is this rest, this rest of God, the promise whereof is said to “be left unto us,” — that is, unto them to whom the gospel is preached, — is nextly to be inquired into.
Expositors generally grant that it is the rest of glory which is here intended. This is the ultimate rest which is promised unto believers under the gospel. So they who are in glory are said to “rest from their labors,” Revelation 14:13, and to have “rest,” 2 Thessalonians 1:7, — the rest of believers in heaven, after they have passed through their course of trials, sufferings, faith, and obedience, in this world. This rest they take it for granted that the apostle insists on throughout this chapter, and they make a supposition thereof the ground of their exposition of the several parts of it, regulating the whole thereby. But I must take the liberty to dissent from this supposition, and that upon the reasons following: — First, The “rest” here proposed is peculiar to the gospel and the times thereof, and contradistinct unto that which was proposed unto the people under the economy of Moses; for whereas it is said that the people in the wilderness failed and came short of entering into rest, the rest promised unto them, the apostle proves from the psalmist that there is another rest, contradistinct unto that, proposed under the gospel. And this cannot be the eternal rest of glory, because those under the old testament had the promise thereof no less than we have under the gospel; for with respect thereunto doth our apostle in the next verse affirm that “the gospel was preached unto them, as it is unto us,” — no less truly, though less clearly and evidently. And this rest multitudes of them entered into. For they were both “justified by faith,” Romans 4:3,7,8, and had the “adoption of children,” Romans 9:4; and when they died they entered into eternal rest with God. They did, I say, enter into the rest of God; that is, at their death they went unto a place of refreshment under the favor of God: for whatever may be thought of any circumstances of their condition, — as that their souls were only in “loco refrigerii,” in a place of refreshment, and not of the enjoyment of the immediate presence of God, — yet it cannot be denied but that they entered into peace, and rested, Isaiah 57:2. This, therefore, cannot be that other rest which is provided under the gospel, in opposition to that proposed under the law, or to the people in the wilderness.
Secondly, The apostle plainly carrieth on in his whole discourse an antithesis consisting of many parts. The principal subject of it is the two people, — that in the wilderness, and those Hebrews to whom the gospel was now preached. Concerning them he manageth his opposition as to the promises made unto them, the things promised, and the means or persons whereby they were to be made partakers of them, namely, Moses and Joshua on the one hand, and Jesus Christ on the other. Look, then, what was the rest of God which they of old entered not into, and that which is now proposed must bear its part in the antithesis against it, and hold proportion with it. Now that rest, as we have proved, whereinto they entered not, was the quiet, settled state of God’s solemn worship in the land of Canaan, or a peaceable church-state for the worship of God in the land and place chosen out for that purpose.
Now, it is not the rest of heaven that, in this antithesis between the law and the gospel, is opposed hereunto, but the rest that believers have in Christ, with that church-state and worship which by him, as the great prophet of the church, in answer unto Moses, was erected, and into the possession whereof he powerfully leads them, as did Joshua the people of old into the rest of Canaan.
Thirdly, The apostle plainly affirms this to be his intention, for, verse 3, he saith, “For we which have believed do enter into rest.” It is such a rest, it is that rest which true believers do enter into in this world; and this is the rest which we have by Christ in the grace and worship of the gospel, and no other. And thus the rest which was proposed of old for the people to enter into, which some obtained, and others came short of by unbelief, was a rest in this world, wherein the effects of their faith and unbelief were visible; and therefore so also must that be wherewith it is compared. And this consideration we shall strengthen from sundry other passages in the context, as we go through with them in our way.
Fourthly, Christ and the gospel were promised of old to the people as a means and state of rest; and in answer unto those promises they are here actually proposed unto their enjoyment. See Isaiah 11:1-10, 28:12; Psalm 72:7,8, etc.; Isaiah 9:6,7, 2:2-4; Genesis 5:29; Matthew 11:28; Isaiah 66; Luke 1:70-75. This was the principal notion which the church had from the foundation of the world concerning the kingdom of the Messiah, or the state of the gospel, namely, that it was a state of spiritual rest and deliverance from every thing that was grievous or burdensome unto the souls and consciences of believers. This is that which the people of God in all ages looked for, and which in the preaching of the gospel was proposed unto them.
Fifthly, The true nature of this rest may be discovered from the promise of it; for a promise is said to remain of entering into this rest. Now, this promise is no other but the gospel itself as preached unto us. This the apostle expressly declares in the next verse. The want of a due consideration hereof is that which hath led expositors into their mistake in this matter; for they eye only the promise of eternal life given in the gospel, which is but a part of it, and that consequential unto sundry other promises. That promise concerns only them who do actually believe; but the apostle principally intends them which are proposed unto men as the prime object of their faith, and encouragement unto believing. And of these the principal are the promise of Christ himself, and of the benefits of his mediation. These sinners must be interested in before they can lay claim to the promise of eternal life and salvation.
Sixthly, The whole design of the apostle is not to prefer heaven, immortality, and glow, above the law and that rest in God’s worship which the people had in the land of Canaan, for none ever doubted thereof, no, not of the Hebrews themselves; nay, this is far more excellent than the gospel state itself: but it is to set out the excellency of the gospel, with the worship of it and the church- |
