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CHAPTER 12.PREVIOUS CHAPTER - NEXT CHAPTER - HELP
This chapter contains an application of the doctrine, declared and confirmed in the foregoing chapter, unto the use of the Hebrews. Doctrine and use were the apostle’s method; and must, at least virtually, be theirs also who regard either sense, or reason, or experience, in their preaching. It would be an uncouth sermon that should be without doctrine and use. And there are three general parts of the chapter: 1. A pressing of the exhortation in hand from the testimonies before insisted on, with new additional motives, encouragements, and directions, unto the end of the 11th verse. 2. A direction unto especial duties, necessary unto a due compliance with the general exhortation, and subservient unto its complete observance, verses 12-17. 3. A new cogent argument unto the same purpose, taken from a comparison between the two states, of the law and the gospel, with their original, nature, and effects; unto the end of the chapter. In the first general part, or enforcement of the exhortation, there are four things: 1. The deduction of it from the foregoing instances and examples, verse 1. 2. The confirmation of it from the consideration of Christ himself, and his sufferings, verses 2, 3. 3. The same is pressed from their known duty, verse 4. And, 4. From the nature of the things which they were to undergo in their patient perseverance, as far as they were afflictive; with the certain advantages and benefits which they should receive by them, verses 5- 11. VERSE 1. Having insisted long on a multitude of instances, to declare and evidence the power and efficacy of faith to carry and safeguard believers through all duties and difficulties that they may be called unto in the way of their profession, he proceeds thereon to press his exhortation on the Hebrews unto a patient perseverance in the profession of the gospel, notwithstanding all the sufferings which they might meet withal. And his discourse on this subject is exceedingly pregnant with arguments unto this purpose. For it both declares what hath been the lot of true believers in all ages from the beginning, which none ought now to be surprised with, or think strange of; what was the way whereby they so carried it as to please God; and what was the success or victory which they obtained in the end: all which were powerful motives unto them for the diligent attendance unto and discharge of their present duty. Ver. 1. — Toigarou~n kai< hJmei~v , tosou~ton e]contev perikei>menon hJmi~n ne>fov martu>rwn ¸ o]gkon ajpoqe>menoi pa>nta kai< th Toigarou~n , “ ideoque,” “quamobrem,” “igitur,” “proinde,” “quoniam;” Syr., “propter hoc,” “for this cause;” — a vehement note of inference.
Tosou~ton, etc., “we also, who have all these witnesses, who compass us about as a cloud.” Perikei>menon . Vulg. Let., “impositam nubem;” Rhem., “a cloud put upon us;” — that is, ejpikei>menon , which here hath no place, but is very improper. ]Ogkon ajpoqe>menoi pa>nta. Vulg. Lat.,” deponentes omne pontius;” Rhem., “laying away all weight,” for “every weight.” “Abjecto omni pondere,” “casting away every weight.” Others, “deposito omni onere,” “laying aside every burden,” a weight that is burdensome, and so a hinderance. Syr., “loosing ourselves from all weight.”
Eujperi>staton aJmarti>an . Vulg. Let., “et circumstans nos peccatum;” Rhem., “and the sin that compasseth us,” “that stands round us.” Beza, “peccatum ad nos circumeingendos proclive:” which we render,” the sin that doth so easily beset us;” that is, to oppose and hinder us in our progress, which is to beset us. Syr., “the sin which at all times is ready for us;” that is, to act itself in us or against us. Erasmus, “tenaciter inhaerens peccatum,” “the sin that doth so tenaciously inhere or cleave to us;” perhaps to the sense of the place, though it mistakes the precise signification of the word. Smid., “peccato facile noxio,” “the sin that doth so easily hurt us;” to comply with the exposition of the words which he embraceth. The mind of the Holy Ghost in this expression we must further inquire into.
Tre>cwmen to But we are to run the race, not run to it. jAgw~na , “stadium,” “the race;” “certamen,” the contest in the race or course.
Ver. 1. — Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside [cast away] every weight [or burden], and the sin that doth so easily beset [us], and let us run with patience the race that is set before us.
Some things may be observed concerning these words, as unto the manner of speech used in them; as, 1. The whole of it is figurative, consisting in sundry metaphors, drawn out of that which is the principal, namely, the comparison of our patient abiding in the profession of the gospel unto running or contending in a race for a prize. 2. That the allusions being plain and familiar, as we shall see, they convey a great light unto the understanding, and have a great efficacy upon the affections. 3. It being so, the exposition of the words is not so much to be taken from the precise signification of them, as from the matter plainly intended in them. 4. The structure of the words is pathetical, becoming an exhortation of so great importance.
There is in the words themselves, 1. A note of inference from the preceding discourse, intimating the influence which it hath into what follows: “Wherefore;” — ‘Seeing it is thus with us in respect unto them who went before us, whose faith is recorded for our use and example.’ 2. An exhortation unto patient perseverance in the profession of the gospel, notwithstanding all difficulties and oppositions; metaphorically expressed by “running with patience the race that is set before us.” 3. A motive and encouragement thereunto, taken from our present state with respect unto them who went before us in the profession of the faith, and whose example we are obliged to follow: “Seeing we also are compassed with so great a cloud of witnesses.” 4. A declaration of something necessary unto a compliance with this exhortation, and the duty required in us; which is, to “cast off every weight, and the sin that doth so easily beset us.”
I shall open the words in the order wherein they lie in the text. 1. The first thing expressed, is the motive and encouragement given unto our diligence in the duty exhorted unto: “Seeing we also are compassed about with so great a cloud of witnesses.” ‘We having so great a cloud of witnesses placed about us.’ (1.) The persons spoken of are “we,” “we also,” or “even we.” The apostle joins himself with these Hebrews, not only the better to insinuate the exhortation into their minds, by engaging himself with them, but also to intimate that the greatest and strongest of believers stand in need of this encouragement. For it is a provision that God hath made for our benefit, and that such as is useful unto us and needful for us. Wherefore this expression, “even we,” compriseth all believers that were then in the world, or shall be so to the end of it. (2.) That which is proposed unto us is, [1.] That we have “witnesses.” [2.] That we have a “cloud” of them. [3.] That they are placed “about” us, or we are “compassed” with them.
These witnesses are all the saints of the old testament whose faith is recorded in the Scripture; both those mentioned by name by the apostle, and all others who in general are testified unto. And how these are said to be witnesses, with respect unto us, must be inquired into. [1.] Witnesses are of two sorts: 1st. Such as behold the doing of any thing, and give their testimony unto it when it is done. 2dly. Such as testify unto any thing, that it ought to be done; or unto any truth that it is so, whereby men may be engaged unto what it directs unto.
If the sense of the word be to be regulated by the metaphorical expression of the duty exhorted unto, namely, running in a race, then the witnesses intended are of the first sort. For at the striving and contest in those public games which are alluded unto, there were multitudes, clouds of spectators, that looked on to encourage those that contended by their applauses, and to testify of their successes.
So is it with us in our patient perseverance; all the saints of the old testament do as it were stand looking on us in our striving, encouraging us unto our duty, and ready to testify unto our success with their applauses.
They are all placed about us unto this end; we are “compassed” with them.
And they are so in the Scripture; wherein they, being dead, yet see, and speak, and bear testimony. The Scripture hath encompassed us with them; so that when we are in our trials, which way soever we look in it, we may behold the face of some or other of these worthies looking on us, and encouraging of us. So the apostle chargeth Timothy with his duty, not only “before God, and the Lord Jesus Christ,” unto whom he was to give his account, but “before the elect angels” also, who were to be witnesses of what he did therein, 1 Timothy 5:21. And it is not unuseful for us, in all our trials for the profession of the faith, to consider that the eyes as it were of all that have gone before us in the same, or the like, or greater trials, are upon us, to bear witness how we acquit ourselves.
But the intention of the apostle may be better taken from his general scope, which requireth that the witnesses be of the second sort, namely, such as testify unto what is to be done, and the grounds of truth whereon it ought to be done. For he intends especially the persons whom he had before enumerated: and that which they testify unto is this, that faith will carry believers safely through all that they may be called to do or suffer in the profession of the gospel; which even we, therefore, ought with all patience to abide 3: They all jointly testify unto these things: — that it is best for us to believe and obey God, whatever may befall us in our so doing; that faith, where it is true and sincere, will engage those in whom it is to venture on the greatest hazards, dangers, and miseries in the world, rather than to forego their profession; and that it will safely carry us through them all. Those that testify these things are important witnesses in this cause. For when, upon the approaches of danger and trouble, it may be death itself, we are brought to contest things in our own minds, and to dispute what is best for us to do, — wherein Satan will not be wanting to increase our fears and disorders by his fiery darts, — it cannot but be an unspeakable advantage and encouragement to have all these holy and blessed persons stand about us, testifying unto the folly of our fears, the falseness of all the suggestions of unbelief, and the fraud of Satan’s temptations; as also unto the excellency of the duties whereunto we are called, and the certainty of our success in them through believing.
And in this sense do I take the witnesses here intended, both because of the scope of the place, and that we know by experience of what use this kind of testimony is. But if any think better of the former sense, I shall not oppose it. For in the whole verse the apostle doth, as it were, represent believers in their profession as striving for victory as upon a theater.
Christ sits at the head or end of it, as the great agonothetes, the judge and rewarder of those that strive lawfully, and acquit themselves by perseverance unto the end. All the saints departed divinely testified unto stand and sit on every side, looking on, and encouraging us in our course; which was wont to be a mighty provocation unto men to put forth the utmost of their strength in their public contests for victory. Both these senses are consistent. [2.] Of these witnesses there is said to be a “cloud;” and that not positively only, but a great cloud, — “ so great a cloud.” A cloud in Hebrew is called b[; that is, “a thing thick, perplexed, or condensed.” And Aristotle says, To< ne>fov pa>cov ajtmw~dev sunestramme>non , De Mundo, cap. iv.; — “A cloud is a thick conglomeration of humid vapours.”
So God compares the sins of his people unto “a cloud,” and “a thick cloud,” because of their multitude, the vapor of them being condensed like a cloud, Isaiah 44:22. And in all authors, a thick body of men, or soldiers compacted together, is usually called a cloud of them. So Homer’s Iliad. 4, [Ama de< ne>fov ei[peto pezw~n , — “With him followed a cloud of footmen.’
So Livy, “Peditum equitumque nubes;” — “a cloud of horse and foot.” Wherefore, “so great a cloud,” is a metaphorical expression for ‘so great a number:’ ‘so great a multitude at once appearing together to witness in this cause.’ And he doth at once in this word represent unto us the force of his preceding discourse, wherein he had called out many of his witnesses by name, and then made a conglomeration or gathering of them into one body, like a great cloud, chap. 11:32-35, etc. [3.] ‘This cloud,’ saith he, we are “encompassed with,” — it is placed about us;’ where and how is not expressed. But it is placed in the Scripture, wherein it is set round about us to behold. For what is done in the Scripture for our use, is immediately done unto us; and what is spoken in it, is spoken unto us. So verse 5, those words in the Book of Proverbs, “My son, despise not thou the chastening of the Lord,” he affirms to be an exhortation spoken unto us. And the recording of those witnesses in the Scripture is the actual compassing of us with them. For our life and our walk being in the Scripture, that which is placed therein for our use, we are compassed withal.
And there is a great emphasis in the expression. For when a great multitude do encompass men, in any cause, drawing about them, and near unto them, to give them encouragement, they cannot but greatly countenance and further them in their way. So doth this cloud of witnesses them that do believe.
And as to our own instruction, we may hence observe, — Obs. I. In all Scripture examples we are diligently to consider our own concernment in them, and what we are instructed by them. — This inference the apostle makes from the collection he had made of them: “Even we also.”
Obs. II. God hath not only made provision, but plentiful provision, in the Scripture for the strengthening of our faith and our encouragement unto duty: “A cloud of witnesses.”
Obs. III. It is an honor that God puts on his saints departed, especially such as suffered and died for the truth, that even after their death they shall be witnesses unto faith and obedience in all generations — They continue, in a sense, still to he martyrs. The faithful collection of their sufferings, and of the testimony they gave therein unto the gospel, hath been of singular use in the church. So hath the Book of Martyrs been among ourselves, though now it be despised by such as never intend to follow the examples contained in it.
Obs. IV. To faint in our profession whilst we are encompassed with such a cloud of witnesses, is a great aggravation of our sin. — These things are proposed unto us that we faint not. 2. The second thing in the words is the prescription of the means which we must use, that we may discharge the duty we are exhorted unto. And this is, that we “cast off every weight, and the sin that doth so easily beset us.”
There is no doubt but that, in the exposition of these words, respect is to be had unto the metaphor whereby the apostle expresseth the duty exhorted unto; namely, that we should “run with patience the race that is set before us.” Those who were to run in a race did always free themselves from all those things which might hinder them thereinAnd they were of two sorts: (1.) Such as were a weight or burden upon them; any thing that was heavy, which men cannot run withal. (2.) Such as might entangle them in their passage; as long clothing, which cleaving unto them, would be their continual hinderance in every step they should take. In compliance with this similitude, the apostle enjoins our duty under these two expressions, of laying aside, (1.) “Every weight;” and, (2.) “The sin that doth so easily beset us:” and what he intends in particular we must inquire, both as to the manner of laying aside, and then as to the things themselves. (1.) The manner of the performance of this duty is expressed by “laying aside,” or as others render the word, “casting away.” jApoti>qhmi is once used in the New Testament with respect unto things natural: Acts 7:58, “The witnesses ajpe>zento ta< iJma>tia aujtw~n ,” — “laid down” (that is, “put off,” and laid down) “their clothes:” which gives light unto the metaphor. In all other places it is used with respect unto vicious habits, or causes of sin, which we are to part with, to cast away, as hinderances in our way and work. So Ephesians 4:22,25; Colossians 3:8; James 1:21; 1 Peter 2:1. It is the word wherewith our duty with respect unto all vicious habits of mind, especially such as are effectual hindrances in our Christian course, is expressed. For in every place where it is used it doth not absolutely respect things themselves to be laid aside, but as they are obstructions of our faith and obedience; as the apostle doth here, as we shall further see immediately. Naturally such things are signified as are in us, on us, and do cleave unto us; as are great hindrances in our Christian race. Let no man be confident in himself. He hath nothing of his own, but what will obstruct him in his way of holy obedience. Unless these things are deposed, laid aside, cast away, we cannot run the race with success whereunto we are called. How this is to be done, shall be afterwards declared. (2.) The words wherein the things themselves to be laid aside are expressed being metaphorical, and not used anywhere else in the Scripture unto the same purpose, occasion hath been taken for various conjectures about their sense and precise intendment. Especially the last word, eujperi>statov , being used but this once in the New Testament, and scarce, if at all, in any other author, hath given advantage unto many to try their critical skill to the utmost. I shall not concern myself in any of them, to approve or refute them. Those which are agreeable unto the analogy of faith may be received as any shall see reason. This I know, that the true exposition of those words, or the application of them unto the purpose intended, is to be taken from other Scripture rules, given in the same case and unto the same end, with the experience of them who have been exercised with trials for the profession of the gospel. These I shall attend unto alone in the interpretation of them; which will give us a sense no way inconsistent with the precise signification of the words themselves, which is all that, is necessary. [1.] That which we are first to lay aside, is “every weight.” The expression will scarce allow that this should be confined unto any one thing, or things of any one kind. No more seems to be intended, but that we part with every thing, of what kind soever it be, which would hinder us in our race.
And so it is of the same importance with the great command of self-denial, which our Savior gives in such strict charge to all who take on them the profession of the gospel, as that without which they would not persevere therein, Matthew 16:25,25. We may have the cross laid upon us, whether we will or no, but we cannot take it up, so as to follow Christ, unless we first deny ourselves. And to deny ourselves herein, or to this purpose of taking up the cross, is to take off our minds from the esteem and value of all things that would hinder us in our evangelical progress.
This is to “lay aside every weight” in a metaphorical expression, with respect unto our obedience as a race. And as this sense is coincident with that great gospel-rule given us in the same case, so it is suited unto the experience of them that are called to suffer. They find that the first thing which they have to do, is universally to deny themselves; which if they can attain unto, they are freed from every weight, and are expedite in their course. And this exposition we may abide in.
But because there is another great gospel rule in the same case, which restrains this self-denial unto one sort of things, which the word seems to point unto, and which falls in also with experience, it may have here an especial regard. And this rule we may learn from the words of our Savior also, Matthew 19:23,25, “Jesus said unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
Nothing but the exceeding greatness of the power of God and his grace can carry a rich man safely, in a time of suffering, unto heaven and glory. And it is confirmed by the apostle, 1 Timothy 6:9,10, “But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition,” etc.
The riches of this world, and the love of them, are a peculiar obstruction unto constancy in the profession of the gospel, on many accounts. These, therefore, seem to be a burden, hindering us in our race in an especial manner.
And these things are called a “weight,” not from their own nature, for they are light as vanity, but from the consequent of our setting our hearts and affections upon them. When we so embrace them, so adhere unto them, as to take them into our minds and affections, they are a weight wherewith no man is able to run a Christian race. If when we are called to sufferings, the love of this world, and the things of it, with our lives in the enjoyment of them, be prevalent in us, we shall find them such a weight upon us as will utterly disenable us unto our duty. A man may burden himself with feathers or chaff, as well as with things in themselves more ponderous.
That which remains unto the exposition of these words, is, how this weight should be laid aside; which although it be the principal thing to be regarded, yet is it wholly overseen by expositors, as most things practical are.
Suppose the weight to be laid aside to be the good things of this life, with the engagement of our affections unto them; then unto this laying them aside, — 1st. It is not ordinarily required that we should absolutely part with them, and forego our lawful possession of them: I say, it is not so ordinarily. But there have been, and may be seasons, wherein that direction of our Savior unto the young man, “Go sell what thou hast, and give to the poor, and follow me,” must take place. So many in the primitive times sold their possessions, distributing what they had to the poor, Acts 4. And that example may be obliging, where there is a coincidence of great persecution in any one nation, and great opportunities of propagating the gospel elsewhere, as the case then was. But ordinarily this is not required of us.
Yea, there are times wherein some men’s enjoyments and possession of riches may be no hindrance unto themselves, and of great use unto the whole church, by their contributions unto its relief; which are frequently directed by the apostles. And in the discharge of this duty will lie a decretory determination of the sincerity of their faith and profession. 2dly. This laying them aside includes a willingness, a readiness, a resolution, to part with them cheerfully for the sake of Christ and the gospel, if called thereunto. So was it with them that “took joyfully the spoiling of their goods.” When this resolution is prevalent in the mind, the soul will be much eased of that weight of those things which would hinder it in its race. But whilst our hearts cleave unto them with an undue valuation, whilst we cannot attain unto a cheerful willingness to have them taken from us, or to be taken ourselves from them, for the sake of the gospel, they will be an intolerable burden unto us in our course. For hence will the mind dispute every dangerous duty, hearken to every sinful contrivance for safety, be surprised out of its own power by every appearing danger, and be discomposed in its frame on all occasions. Such a burden can no man carry in a race. 3dly. Sedulous and daily mortification of our hearts and affections, with respect unto all things of this nature, is that which is principally prescribed unto us in this command of laying them aside as a weight. This will take out of them whatever is really burdensome unto us. Mortification is the dissolution of the conjunction or league that is between our affections and earthly things, which alone gives them their weight and cumbrance. See Colossians 3:1-5. Where this grace and duty are in their due exercise, these things cannot influence the mind into any disorder, nor make it unready for its race, or unwieldy or inexpedite in it. This is that which is enjoined us in this expression; and therefore, to declare the whole of the duty required of us, it were necessary the nature of mortification in general, with its causes, means, and effects, should be opened which because I have done elsewhere at large, I shall here omit. f16 4thly. There is required hereunto continual observation of what difficulties and hindrances these things are apt to cast on our minds, either in our general course, or with respect unto particular duties. They operate on our minds by love, fear, care, delight, contrivances, with a multitude of perplexing thoughts about them. Unless we continually watch against all these ways of engaging our minds, to obviate their insinuations, we shall find them a weight and burden in all parts of our race.
These are some of the ways and means whereby those who engage their hearts unto a constant, patient perseverance in the profession of the gospel, may so far lay aside the weight of earthly things, and disentangle their affections from them, as that they may comfortably pass on, and go through with their engagement.
And the days wherein we live will give us a better understanding of the duty here prescribed unto us, than any we are likely to learn from the conjectures of men at ease about the precise signification of this or that word, which, being metaphorically used, is capable of various applications.
But the world is at present filled with fears, dangers, and persecutions, for the gospel. Those who will live godly in Christ Jesus must expect persecution. Loss of goods, estates, liberties, lives, are continually before them. They, and no others, know how far the minds of believers are solicited with these things, what impressions they make on them, and what encumbrance they design to be, and in some measure are, unto them in their progress; and they alone understand what it is to lay aside the weight of them, in the exercise of the graces and duties before mentioned.
Faith, prayer, mortification, a high valuation of things invisible and eternal, a continual preference of them unto all things present and seen, are enjoined in this word, of “laying aside every weight.” [2.] The second thing to be laid aside, is “the sin that doth so easily beset us.” I intimated before, that by reason this word is nowhere else used in the whole Scripture, many have multiplied their conjectures concerning the meaning of it. I shall, without any great examination of them, make that inquiry into the mind of the Holy Ghost herein which God shall direct and enable unto. 1st. The great variety of translations in rendering the word make it apparent that no determinate sense could be gathered from its precise signification. For otherwise, both in its original and its double composition, the words themselves are ordinary, and of common use. See the various translations before mentioned, whereunto many others may be added, scarce two agreeing in the same words. 2dly. We may be satisfied that no bare consideration of the word, either as simple, or in its composition, or its use in other authors, will of itself give us the full and proper signification of it in this place. And it is evident unto me from hence, in that those who have made the most diligent inquisition into it, and traced it through all its forms, are most remote from agreeing what is, or should be the precise signification of it, but close their disquisitions with various and opposite conjecture. And, which is yet worse, that which mostly they fix upon is but a sound of words, which conveys no real sense unto the experience of them that do believe.
Howbeit, it was no part of the design of the apostle to give us a perplexity, by the use of an ambiguous word; but the thing he intended was at that time commonly known, and not obscured by the new clothing given it, to accommodate the expression of it unto the present metaphor. 3dly. I shall therefore attend unto the guides before mentioned, namely, other Scripture directions and rules in the same case, with the experience of believers, who are exercised in it, and the use of those other words with which this a[pax lego>menon is here joined. 1st. The word ajpoti>qhmi , to “lay aside,” is never used in the Scripture, with respect unto that which is evil and sinful, but with regard unto the original depravation of nature, and the vicious habits wherein it consists, with the effects of them. The places are these alone: Ephesians 4:22, jApoqe>sqai uJma~v , — “That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts.” None doubts but that it is the original pravity of our nature that is here intended. Verse 25, Dio< ajpoqe>menoi to< yeu~dov , — “Wherefore put away lying;” a branch springing from the same root. Colossians 3:8, Nuni< de< ajpoqe>sqe kai< uJmei~v ta< pa>nta ,— “But now ye also put off all these;” that is, the things which he discourseth of, or original corruption, with all the fruits and effects of it. James 1:21, Dio< ajpoqe>menoi pa~san rJupari>an — “Wherefore lay apart all filthiness and superfluity of naughtiness;” which is the same. 1 Peter 2:1, jApoqe>menoi oujn pa~san kaki>an , — “Laying aside all malice;” to the same purpose. Elsewhere this word is not used. It is therefore evident, that in all other places it is applied only unto our duty and acting with reference unto the original pravity of our nature, with the vicious habits wherein it consists, and the sinful effects or consequents of it. And why it should have another intention here, seeing that it is not only suited unto the analogy of faith, but most agreeable unto the design of the apostle, I know not. And the truth is, the want of a due consideration of this one word, with its use, which expositors have universally overlooked, hath occasioned many fruitless conjectures on the place. 2dly. The general nature of the evil to be deposed or laid aside, is expressed by ajmarti>a , and that with the article prefixed, th To depart from the living God, and to forsake the course of our profession, are the same. And the cause of them is, an “evil heart of unbelief.” For so it is expounded in the next verse, “That ye be not hardened through the deceitfulness of sin.” And the like rule is given us in this chapter, verse 15.
The sin therefore intended is indwelling sin; which, with respect unto the profession of the gospel and permanency therein with patience, worketh by unbelief; whereby it exposeth us unto all sorts of temptations, gives advantage unto all disheartening, weakening, discouraging considerations, still aiming to make us faint, and so at length to depart from the living God.
These things being fixed, it is all one whether we interpret eujperi>statov , “that which doth easily beset us,” that is in a readiness always so to do; or “that doth easily expose us to evil;” which are the two senses of the word with any probability contended for. Both come to the same.
There are two things yet remaining for the exposition of these words: 1st. How this sin is said easily to beset us; and, 2dly. How we must lay it aside. 1st. And the first is spoken of it, because it hath all advantages to solicit and draw off our minds from this duty, as also to weaken us in the discharge of it. This is confirmed by the experience of all who have been exercised in this case, who have met with great difficulties in, and have been called to suffer for the profession of the gospel. Ask of them what they have found in such cases to be their most dangerous enemy, what hath had the most easy and frequent access unto their minds, to disturb and dishearten them, of the power whereof they have been most afraid: they will all answer with one voice, it is the evil of their own unbelieving hearts. This hath continually attempted to entangle them, to betray them, in taking part with all outward temptations. When this is conquered, all things are plain and easy unto them. It may be, some of them have had their particular temptations, which they may reflect upon; but any other evil by sin, which is common unto them all, as this is unto all in the like case, they can fix on none. And this known experience of the thing in this case I prefer before all conjectures at the signification of the word, made by men who either never suffered, or never well considered what it is so to do.
This sin is that which hath an easy access unto our minds, unto their hinderance in our race, or doth easily expose us unto danger, by the advantage which it hath unto these ends. For, — (1st.) It is always present with us, and so never wanting unto any occasion.
It stands in need of no help or furtherance from any outward advantages to attempt our minds. Dwelling in us, abiding with us, cleaving unto us, it is always ready to clog, to hinder, and disturb us Doth any difficulty or danger appear in the way? it is at hand to cry, “Spare thyself,” working by fear. Is any sinful compliance proposed unto us? it is ready to argue for its embracement, working by carnal wisdom. Doth the weariness of the flesh decline perseverance in necessary duties? it wants not arguments to promote its inclinations, working by the dispositions of remaining enmity and vanity. Doth the whole matter and cause of our profession come into question, as in a time of severe persecution? it is ready to set all its engines on work for our ruin; fear of danger, love of things present, hopes of recovery, reserves for a better season, the examples of others esteemed good and wise, shall all be put into the hands of unbelief, to be managed against faith, patience, constancy and perseverance. (2dly.) It hath this advantage, because it hath a remaining interest in all the faculties of our souls. It is not in us as a disease that attempts and weakens one single part of the body, but as an evil habit that infects and weakens the whole. Hence it hath a readiness to oppose all the actings of grace in every faculty of the soul. “The flesh,” always and in all things, “lusteth against the Spirit.” But the whole discourse, which I have long since published, of the Nature and Power of the Remainders of Indwelling Sin in Believers, being only a full exposition of this expression, “The sin that doth so easily beset us,” I shall not further here again insist on it. f17 2dly. The last inquiry is, how we may “lay it aside,” or put it from us.
One learned man thinks it a sufficient reason to prove that the sin of nature is not here intended, because we cannot lay that aside whilst we are in this life. But I have showed that the word is never used, when a duty is in it enjoined unto us, but it is with respect unto this sin. Wherefore, — (lst.) We are to lay it aside absolutely and universally, as unto design and endeavor. We cannot in this life attain unto perfection in holiness, yet this is that which we are to endeavor all the days of our lives: so, though we cannot absolutely and perfectly destroy the body of death, crucify the old man in its lusts utterly by a total death, and so lay aside indwelling sin, yet it is our duty to be endeavoring of it all our days. So the apostle proposeth both these equally unto us, 2 Corinthians 7:1, “Let us cleanse ourselves from all pollution of the flesh and spirit, perfecting holiness in the fear of God.” We must equally watch unto both, and work for both, though in neither we can attain absolute perfection in this life. This we are always to aim at, and pray for, 1 Thessalonians 5:23. (2ndly.) We ought actually to lay it aside in such a measure and degree, as that it may not be a prevalent hindrance unto us in any of the duties of Christian obedience. For it may have various degrees of power and efficacy in us, and hath so, according as it is neglected or is continually mortified.
And it ofttimes takes advantage, by a conjunction with outward temptations, unto our unspeakable prejudice. We ought to labor in the lessening of these degrees, in the weakening of its strength, so as that, although it will fight and rebel against the law of the Spirit of life in our minds, it shall not prevail to hinder, entangle, or weaken us in any spiritual duty, nor either so vex us or defile us as to deprive us of that holy confidence in our walk before God which we ought to preserve. And this is actually attainable in this life; and it is from our woful neglect and sin, where it is otherwise. And if the mortification of it be neglected in any one branch, or any of its puttings forth of power, if any one sin be indulged unto, it will ruin all strength and resolution in and for suffering on the account of the gospel. So we see by daily experience; one is ruined by one lust, another by another. Hence after the apostle hath given in charge this mortification in general, he applies it unto all sorts of particular sins, Ephesians 4:22-32. And we may observe, — Obs. V. That universal mortification of sin is the best preparative, preservative, and security, for constancy in profession in a time of trial and persecution. — Whatever may be our purposes, resolution, and contrivances, if unmortified sin in any prevalent degree, as love of the world, fear of man, sensual inclinations to make provision for the flesh, do abide in us, we shall never be able to hold out in our race unto the end.
Obs. VI. Whereas the nature of this sin, at such seasons, is to work by unbelief towards a departure from the living God, or the relinquishment of the gospel and profession of it, we ought to be continually on our watch against all its arguings and actings towards that end. — And no small part of our spiritual wisdom consists in the discovery of its deceitful working; which the apostle gives us severe cautions about, Hebrews 3: And the way whereby it principally manifests itself, is by the clogs and hindrances which it puts upon us in the constant course of our obedience. Hence many think, that whereas it is said “easily to beset us,” that is, unto our let and hinderance, an allusion is taken from a long garment; which if a man wear in the running of a race, it will hinder, perplex, and entangle him, and sometimes cast him to the ground; so that unless he east it away he can have no success in his race. 3. The last thing expressed is the duty itself directed and exhorted unto, “Let us run with patience the race that is set before us.” What is the duty in general intended hath been sufficiently declared; but whereas the terms wherein it is expressed, all but that word, “with patience,” are metaphorical, they must be opened. (1.) That with respect whereunto we are exhorted, is ajgw>n , “certamen,” — “a strife or conflict.” It is used for any thing, work or exercise, about which there is a striving and contending unto the utmost of men’s abilities, — such as were used when men contended for mastery and victory in the Olympic games: and so it is applied unto all earnest spiritual endeavors in any kind, Philippians 1:30; Colossians 2:1; 1 Thessalonians 2:2; 1 Timothy 6:12. In all which places it is used to express the earnest endeavors of the preachers and ministers of the gospel for the conversion of souls and edification of the church, in the midst of all difficulties, and against all oppositions. And the apostle expresseth the whole course of his ministry and obedience by it, 2 Timothy 4:7, To It is not merely “cursus,” but “certamen.” And by the verb our whole contest for heaven is expressed, Luke 13:24, jAgwni>zesqe eijselqei~n , — “ Strive to enter.” We render it, “striving for the mastery,” Corinthians 9:25; where the apostle hath the same allusion unto the Olympic games. And in the same allusion it is called a “wrestling.” ]Estin hJmi~n hJ pa>lh , — “There is a wrestling assigned unto us,” appointed for us, Ephesians 6:12; which was the principal contest in the old trials for mastery. And what is required thereunto the apostle doth most excellently declare in that place, verses 10-13. Wherefore sundry things are intimated in this metaphorical expression, of our Christian obedience and perseverance therein. [1.] That it is a matter of great difficulty, whereunto the utmost exercise of our spiritual strength is required. Contending with all our might must be in it; without which all expectation of success in a race for mastery is vain and foolish. Hence the apostle prescribes, as a means of it, that we be “strong in the Lord, and in the power of his might,” Ephesians 6:10; giving us his own example in a most eminent manner, 1 Corinthians 9:24-27. [2.] It is such a race as wherein we have all those things to consider which they had who strove for mastery in those games, from whence the allusion is taken: as there is the judge or brazeuth>v , the “rewarder” of them which overcome, — which is Christ himself’; and there is the reward proposed, — which, as the apostle tells us, is an incorruptible crown of glory; and there are encouraging spectators, even all the holy angels above, and the church below; with sundry other things which might be usefully improved. [3.] It being a race, it is of no advantage for any one merely to begin or make an entrance into it. Every one knows that all is lost in a race, where a man doth not hold out unto the end. (2.) This race is said to be “set before us.” It is not what we fall into by chance, it is not of our own choice or pro jection; but it is set before us. He that sets it before us is Christ himself, who calls us unto faith and obedience. And a double act of his is intended in this setting of the race before us: [1.] Preparations, or his designing, preparing, and appointing of it. He hath determined what shall be the way of obedience, limiting the bounds of it, and ordering the whole course, with all and every one of the duties that belong thereunto. There are races that men have chosen, designed, prepared for themselves; which they run with all earnestness. Such are the ways of will-worship, superstition, and blind, irregular devotion, that the world abounds with. [Believers attend unto that race alone which Christ hath designed and prepared for them; which is therefore straight and holy. [2.] Proposition: it is by him proposed unto us, it is set before us in the gospel. Therein he declares the whole nature of it, and all the circumstances that belong unto it. He gives us a full prospect of it, of all the duties required in it, and all the difficulties we shall meet withal in the running of it. He hides nothing from us, especially not that of bearing the cross; that our entrance into it may be an act of our own choice and judgment.
Whatever, therefore, we meet withal in it, we can have no cause of tergiversation or complaint. And both these he confirms by his own example, as the apostle shows in the next verse. This is that which believers both reprove and refresh themselves withal, when at any time they fall into tribulation for the gospel ‘Why do you faint? why do you recoil? Hath he deceived you, who calls you to follow him in obedience?
Did he hide any thing from you? Did he not set these tribulations before you, as part of the race that you were to run?’ So they argue themselves into a holy acquiescency in his wisdom and will.
This is the great encouragement and assurance of believers in their whole course of obedience, that whatever they are called unto is appointed for them and prescribed unto them by Jesus Christ. Hence the apostle affirms, that he did not “fight uncertain]y, as one beating the air,” because he had an assured path and course set before him. ‘ This is that which Christ hath appointed for me; this is that which at my first call he proposed to me, and set before me,’ are soul-quieting considerations. (3.) Our whole evangelical obedience being compared to a race, our performance of it is expressed by “running,” which is proper and necessary unto a race. And the obedience of faith is often so expressed: <19B932> Psalm 119:32; Song of Solomon 1:4; Isaiah 40:31; 1 Corinthians 9:24; Galatians 2:2; Philippians 2:16; Galatians 5:7. And there are two things required unto running: [1.] Strength; [2.] Speed; the one unto it, the other in it.
There is nothing that more strength is required unto than unto running in a race: “Rejoiceth as a strong man to run a race,” Psalm 19:5. He had need be a strong man, who undertakes to run a race for a prize or victory. And speed is included in the signification of the word. To “run,” is to go swiftly and speedily. The first is opposed unto weakness, and the other to sloth and negligence. And these are the things required unto our Christian race: [1.] Strength in grace; [2.] Diligence with exercise.
The due performance of gospel obedience, especially in the times of trial and temptation, is not a thing of course, is not to be attended in an ordinary manner. Spiritual strength, put forth in our utmost diligence, is required unto it.
Seeing, therefore, that we are called unto the running of a race, we should greatly consider the things which may enable us so to do, that we may “so run as that we may obtain.” But our weakness, through our want of improving the principles of spiritual life, and our sloth in the exercise of grace, for the most part, cannot sufficiently be bewailed; and I am sure are inconsistent with this exhortation of the apostle. (4.) The last thing to be considered in the words, is the necessary adjunct or concomitant of this running the race, namely, that it be “with patience.”
Patience is either a quiet, submissive suffering of evil things, or a quiet waiting for good things future with perseverance and continuance, unto the conquest of the one, or the enjoyment of the other. The word here used is by most translated “tolerantia,” and so principally respects the suffering of evil and persecution, which they were to undergo. But these things may be distinguished, though they cannot be separated, where patience is a fruit of faith. He who suffereth quietly, submissively, with content and satisfaction, what he is called unto for the profession of the gospel, doth also quietly wait for and expect the accomplishment of the promises made unto them which so suffer, which are great and many.
There are sundry things supposed unto this prescription of patience in our race; as, [1.] That the race is long, and of more than ordinary continuance. So it is, and so it seems unto all that are engaged in it. [2.] That we shall be sure to meet with difficulties, oppositions, and temptations in this race. [3.] That these things will solicit us to desist, and give over our race. With respect unto them all, patience is prescribed unto us; which, when it hath its “perfect work,” will secure us in them all. See the exposition on Hebrews 6:12,15. And, — Obs. VII. The reward that is proposed at the end of this race is every way worthy of all the pains, diligence, and patience, that are to be taken and exercised in the attainment of it.
VERSE 2.
The apostle here riseth unto the highest direction, encouragement, and example, with respect unto the same duty, whereof we are capable.
Hitherto he hath proposed unto us their example who had and professed the same faith with ourselves; now, he proposeth Him who is the author and finisher of that faith in us all. And therefore their faith is only proposed unto us for our imitation; his person is proposed unto us as a ground also of hope and expectation.
Ver. 2. — jAforw~ntev eijv to Eijv , “in,” “ad;” “on, unto;” “looking on;” or as we better, “unto.” jArchgo>n . Vulg. Lat., “auctorem,” the “author;” “ducem,” the ‘captain,” the “leader.” Syr., av;yri aW;j\ wh;D] “who was,” or “who was made, the begning” or the “prince.”
Teleiwth>n , “consummatorem,” “perfectorem.” Syr., ar;wmg; , “the completer” or “perfecter.” Rhem.,” the consummator,” “the finisher.” The word is commonly used in this epistle for that which is complete or perfect in its kind. jAuti> is omitted by the Vulg.; and the sentence is rendered by the Rhem. “who, joy being proposed unto him.” “Pro,” it may be for e[neka . The meaning of it must be considered.
Prokeime>nhv auJtw~. Syr., Hle aw;h\ tyaDi ,”which he had,” which was unto him, proposed unto him. Aijscu>nhv katafronh>sav . Vulg. Lat., “confusione contempta.” Rhem,, “contemning confusion” Syr., rsæm]aæ aT;t]hæ B] l[æw] , “and exposed himself unto confusion.” “He despised the shame.’ “Ignominid contempta,” “scornful shame.”
Ver. 2. — Looking unto Jesus, the author and finisher of the 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.
Herein, as I said, the apostle issues his encouraging exhortation unto perseverance in the faith and obedience of the gospel. He had before gathered up particular instances for our example, from the beginning of the world. And he chose out those persons which were most eminent, and those things wherein their faith was most eminent, wherein they have witnessed unto the truth which he confirms. Some did it by doing, and some by suffering; some one way, some another. But he ascends now unto Him who had all in himself, and gave a universal example of faith and obedience in every kind. From our companions in believing he leads us unto “the author and finisher of our faith.” And therefore he doth not propose him unto us in the same manner as he did the best of them, as mere examples, and that in this or that particular act of duty; but he proposeth his person in the first place, as the object of our faith, from whom we might expect aid and assistance for conformity unto himself, in that wherein he is proposed as our example. And I shall first open the words, and then show wherein the force of the apostle’s argument and exhortation doth consist. 1. There is a peculiar way or manner of our respect unto him prescribed; which is not so with respect unto the witnesses before called out. This is “looking” to him. And being put in the present tense, a continued act is intended. In all that we do, in our profession and obedience, we are constantly to be looking unto Christ. “Looking,” in the Scripture, when it respects God or Christ, denotes an act of faith or trust, with hope and expectation. It is not a mere act of the understanding, or consideration of what we look on; but it is an act of the whole soul in faith and trust. See Psalm 34:4-6. Isaiah 45:22, “Look unto him, and be saved, all the ends of the earth;” that is, by faith and trust in him. Such is the look of believers on Christ as pierced, Zechariah 12:10. See Hebrews 11:10, 9:28. Micah 7:7, “I will look unto the\parLORD; I will wait for the God of my salvation: my God will hear me.”
Wherefore the Lord Jesus is not proposed here unto us as a mere example to be considered of by us; but as him also in whom we place our faith, trust, and confidence, with all our expectation of success in our Christian course. Without this faith and trust in him, we shall have no benefit or advantage by his example.
And the word here used so expresseth a looking unto him, as to include a looking off from all other things which might be discouragements unto us.
Such are the cross, oppositions, persecutions, mockings, evil examples of apostates, contempt of all these things by the most. Nothing will divert and draw off our minds from discouraging views of these things but faith and trust in Christ. Look not unto these things in times of suffering, but look unto Christ. Wherefore, — Obs. I. The foundation of our stability in faith and profession of the gospel, in times of trial and suffering, is a constant looking unto Christ, with expectation of aid and assistance; he having encouraged us unto our duty by his example, as in the following words. — Nor shall we endure any longer than whilst the eye of our faith is fixed on him. From him alone do we derive our refreshments in all our trials. 2. The object of this act or duty is proposed unto us: (1.) By his name, “Jesus.” (2.) By his office or work; “the author and finisher of our faith.” (1.) He is here proposed unto us by the name of “Jesus.” I have before observed more than once, that the apostle in this epistle makes mention of him by all the names and titles whereby he is called in the Scripture, sometimes by one, and sometimes by another; and in every place there is some peculiar reason for the name which he makes use of. The name Jesus minds us of him as a Savior and a sufferer: the first, by the signification of it, Matthew 1:21; the latter, in that it was that name alone whereby he was known and called in all his sufferings in life and death, — that is, in that nature signified in that name. As such, under this blessed consideration of his being a Savior and a sufferer, are we here commanded to look unto him: and this very name is full of all encouragements unto the ‘duty exhorted unto. Look unto him as he was Jesus; that is, both the only Savior and the greatest sufferer. (2.) He is proposed by his office or work: “The author and finisher of our faith.” He is so, and he alone is so; and he may be said so to be on various accounts. [1.] Of procurement and real efficiency. He by his obedience and death procured this grace for us. It is “given unto us on his account,” Philippians 1:29. And he prays that we may receive it, John 17:19,20. And he works it in us, or bestows it on us, by his Spirit, in the beginning and all the increases of it from first to last. Hence his disciples prayed unto him, “Lord, increase our faith,” Luke 17:5. See Galatians 2:20. So he is the “author” or beginner of our faith, in the efficacious working of it in our hearts by his Spirit; and “the finisher” of it in all its effects, in liberty, peace, and joy, and all the fruits of it in obedience: for “without him we can do nothing.” [2.] He may be said to be so with respect unto the revelation of the object of our faith, that which under the gospel we are bound to believe. So “grace and truth came by him,” in that “no man hath seen God at any time, the only-begotten Son, which is in the bosom of the Father, he hath declared him,” John 1:17,18. So he affirms of himself, “I have manifested thy name unto the men which thou gavest me out of the world,” John 17:6.
And in distinction from all revelations made by the prophets of old, it is said, that: “in these last days God hath spoken unto us by his Son,” Hebrews 1:1,2. Hence he is called “The apostle of our profession,” Hebrews 3:1. See the exposition. So he began it, or was the author of that faith which is peculiarly evangelical, in his prophetical office, — the word which “began to be spoken by the Lord,” Hebrews 2:3; and which he hath so finished and completed that nothing can be added thereunto.
But this alone is not sufficient to answer these titles. For if it were, Moses might be called the author, if not the finisher also, of the faith of the old testament. [3.] Some think that respect may be had unto the example which he set us in the obedience of faith, in all that we are called to do or suffer by it or on the account of it. And it was so, a full and complete example unto us; but this seems not to be intended in these expressions, especially considering that his example is immediately by itself proposed unto us. [4.] He is so by guidance, assistance, and direction. And this is certainly intended; but it is included in that which was in the first place insisted on.
It is true, that in all these senses our faith from first to last is from Jesus Christ. But that [mentioned] in the first place is the proper meaning of the words; for they both of them express an efficiency, a real power and efficacy, with respect unto our faith. Nor is it faith objectively that the apostle treats of, the faith that is revealed, but that which is in the hearts of believers. And he is said to be “the author and finisher of the faith;” that is, of the faith treated on in the foregoing chapter, in them that believed under the old testament, as well as in themselves. And, — Obs. II. It is a mighty encouragement unto constancy and perseverance in believing, that He in whom we do believe is “the author and finisher of our faith.” — He both begins it in us, and carries it on unto perfection. For although the apostle designs peculiarly to propose his sufferings unto us for this end, yet he also shows from whence his example in them is so effectual, namely, from what he is and doth with respect unto faith itself.
Obs. III. The exercise of faith on Christ, to enable us unto perseverance under difficulties and persecutions, respects him as a Savior and a sufferer, as the author and finisher of faith itself. 3. The next thing in the words, is the ground or reason whereon Jesus did and suffered the things wherein he is proposed as our example unto our encouragement; and this was, “for the joy that was set before him.”
The ambiguous signification of the preposition ajnti> hath given occasion unto a peculiar interpretation of the words. For most commonly it signifies, “in the stead of,” one thing for another. Thereon this sense of the words is conceived, ‘Whereas all glory and joy therein did belong unto him, yet he parted with it, laid it aside; and instead thereof chose to suffer with ignominy and shame.’ So it is the same with Philippians 2:5-8. But there is no reason to bind up ourselves unto the ordinary use of the word, when the contexture wherein it is placed requires another sense not contrary thereunto. Wherefore it denotes here the final moving cause in the mind of Jesus Christ for the doing what he did. He did it on the account of “the joy that was set before him.” And we are to inquire, (1.) What this “joy” was; and, (2.) How it was “set before him.” (1.) “Joy” is taken for the things wherein he did rejoice; which he so esteemed and valued as on the account of them to “endure the cross and despise the shame;” that is, say some, his own glorious exaltation. But this is rather a consequent of what he did, than the motive to the doing of it; and as such is expressed in the close of the verse. But this joy which was set before him, was the glory of God in the salvation of the church. The accomplishment of all the counsels of divine wisdom and grace, unto the eternal glory of God, was set before him; so was the salvation of all the elect. These were the two things that the mind of Christ valued above life, honor, reputation, all that was dear unto him. For the glory of God herein was and is the soul and center of all glory, so far as it consists in the manifestation of the infinite excellencies of the divine nature, in their utmost exercise limited by infinite wisdom. This the Lord Christ preferred before, above, and beyond all things. And that the exaltation of it was committed unto him, was a matter of transcendent joy unto him. And so his love unto the elect, with his desire of their eternal salvation, was inexpressible. These things were the matter of his joy. And they are contained both of them in the promise, Isaiah 53:10-12, “When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand,” etc. See how he expresseth his joy herein, Hebrews 10:5-9, with the exposition. (2.) Our second inquiry is, How was joy “set before him? “ It is an act, or acts of God the Father, the sovereign Lord of this whole affair, that is intended. And respect may be had unto three things herein: [1.] The eternal constitution of God, that his suffering and obedience should be the cause and means of these things; namely, the eternal glory of God, and the salvation of the church. In this eternal decree, in this counsel of the divine will, perfectly known unto Jesus Christ, was this joy set before him, as unto the absolute assurance of its accomplishment. [2.] Unto the covenant of redemption between the Father and the Son, wherein these things were transacted and agreed, as we have at large elsewhere declared. [3.] To all the promises, prophecies and predictions, that were given out by divine revelation, from the beginning of the world. In them was this joy set before Christ. Whence he makes it the ground of his undertaking, that in the volume, or head of the Book of God, it was written of him, that he should do his will, Hebrews 10. Yea, these things were the principal subject and substance of all divine revelations, 1 Peter 1:11,12. And the respect of Christ unto these promises and prophecies, with his doing things so as that they might be all fulfilled, is frequently mentioned in the evangelists. So was the joy set before him, or proposed unto him. And his faith of its accomplishment, against oppositions, and under all his sufferings, is illustriously expressed, Isaiah 50:6-9.
Obs. IV. Herein is the Lord Christ our great example, in that he was influenced and acted, in all that he did and suffered, by a continual respect unto the glory of God and the salvation of the church. And, — Obs. V. If we duly propose these things unto ourselves, in all our sufferings, as they are set before us in the Scripture, we shall not faint under them, nor be weary of them. 5. The things themselves wherein the Lord Jesus is proposed as bur example are expressed: “He endured the cross, and despised the shame.”
Pain and shame are the two constituent parts of all outward sufferings.
And they were both eminent in the death of the cross. No death more lingering, painful, and cruel; none so shameful in common reputation, nor in the thing itself, wherein he that suffered was in his dying hours exposed publicly unto the scorn and contempt with insultation of the worst of men. It were easy to manifest how extreme they were both in the death of Christ, on all considerations, of his person, his nature, his relations, disciples, doctrine, and reputation in them all And the Scripture doth insist more on the latter than on the former. The reproaches, taunts, cruel mockings, and contempt, that were cast upon him, are frequently mentioned, Psalm 22 |
