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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 and 69. But we must not here enlarge on these things.
It is sufficient that under these heads a confluence of all outward evils is contained, — the substance of all that can befall any of us on the account of the profession of the gospel. Neither Paganism nor Popery can go farther than painful death, shameful hanging, and the like effects of bloody cruelty.
With respect unto the first of these, it is said “he endured it.” He “patiently endured it,” as the word signifies. The invincible patience of our Lord Jesus Christ, enduring the cross, was manifested, not only in the holy composure of his soul in all his sufferings to the last breath, expressed by the prophet, Isaiah 53:7; but in this also, that during his torments, being so unjustly, so ungratefully, so villanously dealt withal by the Jews, he neither reviled, reproached, nor threatened them with that vengeance and destruction which it was in his power to bring upon them every moment; but he pitied them, and prayed for them to the last, that if it were possible their sin might be forgiven, Luke 23:34; 1 Peter 2:21-23. Never was any such example of patient enduring given in the world, before nor since; nor can any equal to it be given in human nature.
Obs. VI. This manner of Christ’s enduring the cross ought to be continually before us, that we may glorify God in conformity thereunto, according to the measure of our attainments, when we are called unto sufferings. — If we can see the beauty and glory of it, we are safe.
As unto the second, or shame, “he despised it.” Unto invincible patience he added heroic magnanimity. is “ignominy, contempt, shame, from reproach and scorn;” such as the Lord Jesus in his death was exposed unto.
An ignominy that the world, both Jews and Gentiles, long made use of, to countenance themselves in their unbelief. This he “despised;” — that is, he did not succumb under it; he did not faint because of it; he valued it not, in comparison of the blessed and glorious effect of his sufferings, which was always in his eye.
Obs. VII. This blessed frame of mind in our Lord Jesus in all his sufferings, is that which the apostle proposeth for our encouragement, and unto our imitation. And it is that which contains the exercise of all grace, in faith, love, submission to the will of God, zeal for his glory, and compassion for the souls of men, in their highest degree. And, — Obs. VIII. If he went so through his suffering, and was victorious in the issue, we also may do so in ours, through his assistance, who is “the author and finisher of our faith.” And, — Obs. IX. We have the highest instance that faith can conquer both pain and shame. Wherefore, — Obs. X. We should neither think strange of them nor fear them, on the account of our profession of the gospel, seeing the Lord Jesus hath gone before, in the conflict with them and conquest of them; — especially considering what is added in the last place, as unto the fruit and event of his sufferings, namely, that he is “set down at the right hand of the throne of God;” in equal authority, glory, and power with God, in the rule and government of all. For the meaning of the words, see the exposition on chapters 1:3, 8:1.
In the whole, we have an exact delineation of our Christian course in a time of persecution: 1. In the blessed example of it, which is the sufferings of Christ. 2. In the assured consequent of it, which is eternal glory: “If we suffer with him, we shall also reign with him.” 3. In a direction for the right successful discharge of our duty: which is the exercise of faith on Christ himself for assistance, (1.) As a sufferer and a Savior; (2.) As the author and finisher of our faith. 4. An intimation of the great encouragement, which we ought to fix upon under all our sufferings; namely, the .joy and glory that are set before us, as the issue of them.
VERSE 3.
And the apostle carries on the same argument, with respect unto an especial improvement, of it in this verse.
Ver. 3. — jAnalogi>sasqe ga Ga>r . Vulg., “enim.” Syr., lykij; , “therefore;” for in some copies of the Greek it is ou+n : but when ga>r is a note of inference from what was said, and not redditive of the reason of what was said, it is better rendered in Latin by “nam” than “enim,” and includes the force of ou=n , “therefore.”
Toiau>thn ajntilogi>an. Syr., am;K] “quantum” or “quanta,” “how great things;” referring unto the sufferings of Christ. And indeed ajntilogi>a signifies not only a “contradiction in words,” but an “opposition in things” also, or else the translator quite left out this word, rendering toiau>thn by am;K] . Vulg., “talem contradictionem,” “such contradiction.”
JUpo< tw~n aJmartwlw~n . Syr., ˆWnj; ayef;jæ ˆme , “from those wicked ones;” referring it to them by whom he was crucified.
Eijv auJto Ver. 3. — For consider him [call things to account concerning him] that endured such [so great] contradiction of sinners against himself, that ye be not wearied through fainting in your minds.
The introduction of the close of this exhortation from the looking unto Jesus, is by ga>r . This renders not a reason of what was spoken before, but directs unto an especial motive unto the duty exhorted unto. Some copies read ou+n , “therefore,” in a progressive exhortation.
The peculiar manner of the respect of faith unto Christ is expressed by ajnalogi>sasqe , which we render “consider.” So we are directed to consider him, Hebrews 3:1. But there in the original it is katanoh>sasqe , — a word of another form, used again Hebrews 10:24.
So we also render zewrei~te , Hebrews 7:4. This word is nowhere else used in the New Testament. jAnalogi>a , from whence it is taken, is so once only, Romans 12:6; where we render it “proportion,” “the proportion of faith: “ and so is the word used in mathematical sciences, whereunto it doth belong; the due proportion of one thing unto another; so that the verb is to compare things by their due proportion one to another.
Whether it respects the person of Christ, or his sufferings, we shall see immediately.
The object of this consideration is, “him that endured.” Of this enduring we spake in the verse foregoing. But whereas mention is made of him who endured, and of what he endured, we must inquire where the emphasis lies that determines the object of the computation by proportion whereunto we are directed, though neither of them be excluded.
In the first way, the force of the apostle’s exhortation is taken from the person of Christ; in the latter, from his sufferings. As, 1. ‘“Consider him;” “qualis sit;” make a just estimate between him and us.
If he suffered, if he endured such things, why should not we do so also?
For he is the Son of God, “the author and finisher of our faith.” He had all glory and power in his own hand.’ And, 2. As to the event of his sufferings, he is set down at the right hand of God.’ Compute thus with yourselves, that if he, being so great, so excellent, so infinitely exalted above us, yet “endured such contradiction of sinners,” ought we not so to do, if we are called thereunto?
In the latter way, supposing the proposal of his person unto us in the foregoing verse, he calls us unto the consideration of what he suffered in particular, as unto the “contradiction of sinners;” “such,” so great “contradiction.” And the word is applied unto all manner of oppositions, and not to contradiction only, and so may include all the sufferings of Christ. These he calls us to consider, by comparing our own with them.
And this sense the following words incline unto, ‘ “For ye have not yet resisted unto blood,” as he did.’
But although these things are thus distinguished, yet are they not to be divided. Both the person of Christ, and what he suffered, are proposed unto our diligent consideration and computation of them, with respect unto us and our sufferings.
There is in this verse, 1. A caution against, or a dehortation from, an evil that is contrary to the duty exhorted unto, and destructive of it; “that ye be not wearied.” 2. The way whereby we may fall into this evil; and that is by “fainting in our minds.” 3. The means to prevent it, and to keep us up unto our duty; which is the diligent consideration of the Lord Christ, whom we are to look unto: and that, (1.) As unto the excellency of his person; and, (2.) As unto his sufferings in one peculiar way, of “enduring the contradiction of sinners.” (3.) As unto the greatness of that contradiction, — “such contradiction,” or so great. 4. The force of this consideration unto that end is to be explained. 1. That which we are cautioned about is, “that we be not wearied.” Ka>mnw is “to labor so as to bring on weariness;” and “to be sick,” which is accompanied with weariness, James 5:15, Sw>sei to Kekmhko>tev , in war and games for victory, are opposed to ajkmh~tev , “those that are courageous and successful;” signifying “such as despond, faint, and give over.” Lucian in Hermot. cap. 40: Kai> e]sti tou~to ouj mikra< eujtuci>a tou~ ajqlhtou~ to< me>llein ajkmh~ta toi~v kekmhko>si sumpesei~sqai , — “It is no small good fortune of a champion, when he that is bold and courageous, falls in contention with faint-hearted persons.”
And the apostle treating before of a race, and our conflict therein, may easily be supposed to have respect unto such as fainted through weariness in those contests. But the sense of the word is fully explained in that other place, where it is used in the same case, Revelation 2:3, “Thou hast borne, and hast patience, and for my name’s sake, hast labored, and hast not fainted.”
To abide and persevere in suffering and labor for the name of Christ, is, not to faint or be wearied. Wherefore, to be “wearied” in this case, is to be so pressed and discouraged with the greatness or length of difficulties and trials as to draw back, to give over partially or totally from the profession of the gospel. For there is such a weariness, as whereon men do not absolutely give over the work or labor wherein they are engaged, but it grows very uneasy and tedious unto them, that they are even ready so to give over. And this I judge to be the frame of mind here cautioned against by the apostle, name]y, the want of life, vigor, and cheerfulness in profession, tending unto a relinquishment of it. And it is hence evident, — Obs. I. That such things may befall us, in the way of our profession of the gospel, as are in themselves apt to weary and burden us, so as to solicit our minds unto a relinquishment of it. — Such, in particular, are the mentioned reproaches and contradictions of men, making way unto further sufferings.
Obs. II. When we begin to be heartless, desponding, and weary of our sufferings, it is a dangerous disposition of mind, towards a defection from the gospel. So it hath been with many, who at first vigorously engaged in profession, but have been wrought over unto a conformity with the world, by weariness of their trials. And, — Obs. III. We ought to watch against nothing more diligently than the insensible, gradual prevailing of such a frame in us, if we intend to be faithful unto the end. 2. There is the way whereby we fall into this dangerous condition, in the last words of the verse; it is by “fainting in our minds.” For so I take the mind of the apostle to be. Th~| yuch~| ejklu>esqai , is “animo defici et concidere;” “to have the strength and vigor of the mind dissolved, so as to faint and fall;” to be like a dying man, to whom “solvuntur frigore membra,” by a dissolution of all bodily strength. And wherein this doth consist we must inquire.
There is a spiritual vigor and strength required unto perseverance in profession in the time of persecution. Hence our duty herein is prescribed unto us under all the names and terms of preparation for a severe fight or battle. We are commanded to “arm ourselves with the same mind that was in Christ,” 1 Peter 4:1; to “take to ourselves the whole armor of God, that we may be able to resist and stand,” Ephesians 6:13; to “watch, to stand fast in the faith, to quit ourselves like men, to be strong,” Corinthians 16:13. And it is the constant, vigorous acting of faith that is required in all these things. Wherefore this “fainting in our minds,” consists in a remission of the due acting of faith by all graces, and in all duties. It is faith that stirs up and engageth spiritual courage, resolution, patience, perseverance, prayer, all preserving graces and duties. If it fail herein, and our minds are left to conflict with our difficulties in their own natural strength, we shall quickly grow weary of a persecuted profession. Here lies the beginning of all spiritual declensions, namely, in the want of a due exercise of faith in all these graces and duties. Hereon our spiritual strength is dissolved, and we wax weary. And, — Obs. IV. If we design perseverance in a time of trouble and persecution, it is both our wisdom and our duty to keep up faith unto a vigorous exercise; the want whereof is the fainting in our minds. — This is like the hands of Moses in the battle against Amalek. 3. The third thing in the words is that which is laid down in the beginning of the verse; which is, the way and means of our preservation from this evil frame, and danger thereon. And this is, the diligent consideration of the person of Christ and his sufferings, or of his person in his sufferings.
The meaning of the words hath been before spoken unto. The duty itself enjoined is built on the direction in the foregoing verse, to look unto him.
So look unto him, as to consider diligently both who he is, and what he suffered; and so consider it as to make application of what we find in him and it unto our own case. Are we called to suffer? let us weigh seriously who went before us herein.
The excellency of his person, with respect unto his sufferings, is in the first place to be called unto an account, and adjusted as unto our sufferings.
This our apostle fully proposeth unto us, Philippians 2:5-11.
And as unto his sufferings, he proposeth the consideration of them in one especial instance, and therein every word is emphatical: (1.) It was contradiction he underwent. (2.) It was such, or so great, as is not easy to be apprehended. (3.) It was the contradiction of sinners. (4.) It was against himself immediately. (1.) He endured “contradiction.” The word, as was observed, is used for any kind of opposition, in things as well as words, and so may include the whole suffering of Christ from men, both in the cross and in the shame thereof; but no doubt the apostle hath peculiar respect unto the revilings and reproaches which he underwent, the opposition made unto his doctrine and ministry, proclaiming himself to be a deceiver, and his doctrine to be a fable. And yet more especially, regard may be had to their triumphing over him when he was crucified: “Let the King of Israel come down from the cross, and we will believe. He saved others, himself he cannot save.” Thus was it with him. And, — (2.) The apostle intimates the severity and cruelty of those contradictions; and herein he refers us unto the whole story of what passed at his death. “Such contradiction,” — so bitter, so severe, so cruel: whatever the malicious wits of men, or suggestions of Satan could invent or broach, that was venomous and evil, was cast upon him. (3.) It was the “contradiction of sinners;” that is, such as gave no bounds to their wrath and malice. But withal, the apostle seems to reflect on them as unto their state and condition. For it was the priests, the scribes, and Pharisees, who from first to last managed this contradiction; and these all boasted themselves to be just and righteous, yea, that they alone were so, all others in comparison with them being sinners. Herewith they pleased themselves, in the height of their contradiction to Jesus Christ. And so it hath been and is with all their successors in the persecution of the church.
But they did deceive themselves; they were sinners, the worst of sinners, — and had the end of sinners. (4.) It was an aggravation of his suffering, that this contradiction against him was immediate, and as it were unto his face. There is an emphasis in that expression, eijv auJto>n , “against himself” in person: so they told him openly to his face that he had a devil, that he was a seducer, etc.
All this he “patiently endured,” as the sense of the word was declared on the foregoing verse. 4. Lastly, The consideration hereof, namely, of the Lord Christ’s patient enduring these contradictions against himself, is proposed as the means to preserve us from being weary and fainting in our minds.
It is so, (1.) By the way of motive; for if he, who in himself and in his own person was infinitely above all opposition of sinners, as the apostle states the case, Philippians 2:5-8, yet for our sakes would undergo and conflict with them all, it is all the reason in the world that for his sake we should submit unto our portion in them. (2.) By the way of precedent and example, as it is urged by Peter, Peter 2:21,22. (3.) By the way of deriving power from him; for the due consideration of him herein will work a conformity in our minds and souls unto him in his sufferings, which will assuredly preserve us from fainting. And we may observe, — Obs. V. That the malicious contradiction of wicked priests, scribes, and Pharisees, against the truth, and those that profess it, on the account thereof, is suited to make them faint, if not opposed by the vigorous acting of faith on Christ, and a due consideration of his sufferings in the same kind.
Obs. VI. Whoever they are, who by their contradictions unto the truth, and them that do profess it, do stir up persecution against them, let them pretend what they will of righteousness, they are sinners, and that in such a degree as to be obnoxious unto eternal death.
Obs. VII. If our minds grow weak, through a remission of the vigorous acting of faith, in a time of great contradiction unto our profession, they will quickly grow weary, so as to give over, if not timely recovered.
Obs. VIII. The constant consideration of Christ in his sufferings is the best means to keep up faith unto its due exercise in all times of trial.
VERSE 4.
Ou]tw me>criv ai[matov ajntikate>sthte pro Ver. 4. — Ye have not yet resisted unto blood, striving against sin.
Having proposed the great example of Jesus Christ, and given directions unto the improvement of it, the apostle proceeds unto more general arguments, for the confirmation of his exhortation unto patience and perseverance in the times of suffering. That in this verse is taken from the consideration of their present state, and what yet they might be called unto, in the cause wherein they were engaged. For what can redeem them from ruin under greater trials who faint under the less?
The argument being taken from comparing their present state with what they might justly expect, the consideration of the things ensuing is necessary unto the exposition of the words: 1. What was their present state with respect unto troubles. 2. What they might; yet be called unto. 3. The cause whence their present and future sufferings did and were to proceed. 4. The way of opposing these evils, or danger from them. 5. The force of the argument that is in the words unto the end of the exhortation. 1. The first of these, or their present state, is expressed negatively: “Ye have not yet resisted unto blood.” He grants that they had met with many sufferings already; but they had been restrained, so as not to proceed unto blood and life. And he hath respect unto what he had affirmed of their past and present sufferings, Hebrews 10:32-34. See the exposition of the place. In all these they had well acquitted themselves, as he there declares.
But they were not hereby acquitted and discharged from their warfare; for, — 2. He intimates what they might yet expect; and that is blood. All sorts of violent deaths, by the sword, by tortures, by fire, are included herein. This is the utmost that persecution can rise unto. Men may kill the body; but when they have done so, they can do no more. Blood gives the utmost bounds to their rage. And whereas the apostle says, “Ye have not yet resisted unto blood,” two things are included: (1.) That those who are engaged in the profession of the gospel have no security, but that they may be called unto the utmost and last sufferings, by blood, on the account of it. For this is that which their adversaries in all ages do aim at, and that which they have attained to effect in multitudes innumerable. And God hath designed, in his infinite wisdom, that for his own glory, the glory of Christ, and of the gospel, and of the church itself, so it shall be. (2.) That whatever befall us on this side blood, is to be looked on as a fruit of divine tenderness and mercy. Wherefore I do not think that the apostle doth absolutely determine that sufferings amongst those Hebrews would come at length unto blood; but argues from hence, that whereas there is this also prepared in the suffering of the church, namely, death itself in a way of violence, they who were indulged, and as yet not called thereunto, ought to take care that they fainted not under those lesser sufferings whereunto they were exposed. And we may see, — Obs. I. That the proportioning the degrees of sufferings, and the disposal of them as unto times and seasons, are in the hand of God.
Some shall suffer in their goods and liberties, some in their lives, some at one time, some at another, as it seems good unto him. Let us therefore every one be contented with our present lot and portion in these things.
Obs. II. It is highly dishonorable to faint, in the cause of Christ and the gospel, under lesser sufferings, when we know there are greater to be undergone, by ourselves and others, on the same account. 3. The third thing, is the cause of their suffering, or rather the party with whom their contest was in what they suffered; and this was “sin.” The apostle abides in his allusion unto strife or contest for victory in public games. Therein every one that was called unto them had an adversary, whom he was to combat and contend withal. So have believers in their race; and their adversary is sin. It was not their persecutors directly, but sin in them, that they had to conflict withal But whereas sin is but an accident or quality, it cannot act itself but in the subjects wherein it is.
This, therefore, we may inquire, namely, in whom it is that this sin doth reside, and consequently what it is.
Sin, wherewith we may have a contest, is either in others or in ourselves.
These others are either devils or men. That we have a contest, a fight in our profession, with sin in devils, the apostle declares, Ephesians 6:12, ]Estin hJmi~n hJ pa>lh , — “Our wrestling,” “our contest, is with,” or “against principalities and powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places.” In this sort of persons, that is, wicked angels, sin continually puts forth, and acts itself for the ruin and destruction of the church. Especially it doth so in stirring up persecution against it. “The devil shall cast some of you into prison,” Revelation 2:10. Against sin in them, and all the effects produced thereby, we are to strive and contend. So is it with men also, by whom the church is persecuted. They pretend other reasons for what they do; but it is sin acting itself in malice, hatred of the truth, blind zeal, envy, and bloody cruelty, that engageth, influenceth, and ruleth them in all they do.
With all the effects and fruits of sin in them also believers do contend.
Again; they have a contest with sin in themselves. So the apostle Peter tells us, that “fleshly lusts” do “war against the soul,” 1 Peter 2:11.
They violently endeavor the overthrow of our faith and obedience. How we are to strive against them, was fully declared in the exposition of the first verse.
So the apostle seems to have respect unto the whole opposition made unto our constancy in profession by sin, in whomsoever it acts unto that end, ourselves or others. And this is a safe interpretation of the word, comprehensive of a signal warning and instruction unto the duty exhorted unto. For it is a subtle, powerful, dangerous enemy which we have to conflict withal, and that which acts itself in all ways and by all means imaginable. And this answers the comparison or allusion unto a public contest, which the apostle abideth in. Yet I will not deny, but that not only the sin whereby we are pressed, urged, and inclined, but that also whereunto we are pressed and urged, namely, the sin of defection and apostasy, may be intended. This we are to contend against. But these things are not separable. And we may observe, — Obs. III. That signal diligence and watchfulness are required in our profession of the gospel, considering what enemy we have to conflict withal This is sin, in all the ways whereby it acts its power and subtlety, which are unspeakable.
Obs. IV. It is an honorable warfare, to be engaged against such an enemy as sin is. — This is all the enemy that Christians have, as such.
It works in devils, in other men, in themselves; yet nothing but sin, and that as sin, is their enemy. And this being the only contrariety that is to the nature and will of God himself, it is highly honorable to be engaged against it.
Obs. V. Though the world cannot, or will not, yet Christians can distinguish between resisting the authority of men, whereof they are unjustly accused; and the resistance of sin, under a pretense of that authority, by refusing a compliance with it. 4. The way or manner of the opposition to be made unto sin, in and for the preservation of our profession, is to be considered. And this is by “resisting” and “striving.” They are both military terms, expressing fortitude of mind in resolution and execution. There is included in them a supposition of a vigorous and violent assault and opposition, such as enemies make in fight or battle. It is not a ludicrous contest that we are called unto. It is our lives and souls that are fought for; and our adversary will spare neither pains nor hazard to win them. Hereunto, therefore, belong all the instructions that are given us in the Scripture, to “arm ourselves, to take to ourselves the whole armor of God, to watch, to be strong, to quit ourselves like men.” They are all included in the sense of these two words. And, — Obs. VI. There is no room for sloth or negligence in this conflict.
Obs. VII. They do but deceive themselves, who hope to preserve their faith in times of trial, without the utmost watchful diligence against the assaults and impressions of sin. Yea, — Obs. VIII. The vigor of our minds, in the constant exercise of spiritual strength, is required hereunto.
Obs. IX. Without this, we shall be surprised, wounded, and at last destroyed, by our enemy. 5. Lastly, The force of the argument in these words, unto the confirmation of the present exhortation, ariseth from the application of it unto the present state of these Hebrews. For whereas, in taking upon them the profession of the gospel, they had engaged to bear the cross, and all that was comprised therein, they were not yet come or called unto the utmost of it, namely, a resistance unto blood; so that to faint in their present state, under lesser trials, was exceedingly unbecoming of them. And, — Obs.X. They that would abide faithful in their profession in times of trial, ought constantly to bear in mind and be armed against the worst of evils that they may be called unto on the account thereof. — This will preserve them from being shaken or surprised with those lesser evils which may befall them, when things come not to an extremity.
VERSE 5.
Kai< ejkle>lhsqe th~v paraklh>sewv , h[tiv uJmi~n wJv uiJoi~v diale>getai? YiJe> mou , mh< ojligw>rei paidei>av Kuri>ou , mhde< ejklu>ou uJp j aujtou~ ejlegco>menov .
Paraklh>sewv . Vulg. Lat., “consolationis,” “of the comfort” or “consolation;’’ which is another signification of the word, but not proper to this place. Syr., an;yae an;p;lWyl , “of that doctrine.” “Exhortationis,” “adhortationis;’’ “of·the exhortation.” [Htiv . The Syriac having rendered the word by “that doctrine,” adds next, “which we have spoken unto you, as unto children;” referring it unto some instructions given by the apostle.
Paidei>av . Vulg., “disciplinam,” “the discipline.” Syr., . HteWdy]mæ , “correction,’’ “rebuke;” “castigationem,’’ “the chastisement.” jEklu>ou Vulg., “ne fatigemini;” “be not weary;” “ne sis remissus;” “faint not.” jOligw>rei , Vulg., “ne negligas:” so others, “neglect not:” we, “despise not,” properly; for not only doth the word itself signify “to set light bye” bat the Hebrew sa;m]TiAlaæ , Proverbs 3:11, is “to repudiate, to reject and contemn.” And rs;Wm is properly “correction.”
Ver. 5. — And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint [or wax weary] when thou art rebuked of him.
The apostle in these words proceeds unto a new argument, whereby to press his exhortation unto patience and perseverance under suffering. And this is taken from the nature and end, on the part of God, of all those sufferings which he sends or calls us unto. For they are not only necessary, as testimonies unto the truth, but as unto us they are chastisements and afflictions, which we stand in need of, and wherein God hath a blessed design towards us. And this argument he enforceth, with sundry considerations, unto the end of verse 13.
Obs. I. This is a blessed effect of divine wisdom, that the sufferings which we undergo from men, for the profession of the gospel, shall be also chastisements of love from God, unto our spiritual advantage.
And, — Obs. II. The gospel never requires our suffering, but if we examine ourselves, we shall find that we stand in need of the divine chastisement in it. And, — Obs. III. When, by the wisdom of God, we can discern that what we suffer on the one hand is for the glory of God and the gospel, and on the other is necessary unto our own sanctification, we shall be prevailed with unto patience and perseverance. And, — Obs. IV. Where there is sincerity in faith and obedience, let not men despond, if they find themselves called to suffer for the gospel, when they seem to be unfit and unprepared for it; seeing it is the design of God, by those sufferings whereunto they are called, on a public account, to purify and cleanse them from their present evil frames.
This multitudes have found by experience, that their outward pressing sufferings, between them and the world, have been personal, purifying chastisements between God and their souls. By them have they been awakened, revived, mortified unto the world, and, as the apostle expresseth it, made partakers of the holiness of God, unto their inexpressible advantage and consolation. And, — Hereby doth God defeat the counsels and expectations of the world, having a design to accomplish by their agency which they know nothing of. For those very reproaches, imprisonments, and stripes, with the loss of goods, and danger of their lives, which the world applies unto their ruin, God at the same time makes use of for their refining, purifying, consolation, and joy.
In all these things are the divine wisdom and goodness of God, in contriving and effecting all these things unto the glory of his grace and the salvation of the church, for ever to be admired.
In the words we may consider, 1. The connection of them unto those foregoing. 2. The introduction of a new argument, by a reference unto a divine testimony; and the nature of the argument, which consists in an exhortation unto duty. 3. Their former want of a due consideration of it. 4. The manner of the exhortation; it “speaketh as unto sons:” and, 5. The matter of it, expressed in two branches, containing the substance of the duty exhorted unto. 1. The connection is in the conjunctive particle, “for.” It denotes a reason given of what went before. Wherefore there is in the foregoing words a tacit rebuke, namely, in that they were ready to faint under the lesser trials wherewith they were exercised. And the apostle gives here an account how and whence it was so with them; and makes that the means of the introduction of the new argument which he designed; as is his manner of proceeding in this whole epistle. ‘The reason,’ saith he, ‘why it is so with you, that you are so ready to faint, is, because you have not attended unto the direction and encouragement which are provided for you.’ And this, indeed, is the rise of all our miscarriages, namely, that we attend not unto the provision that is made in the Scripture for our preservation from them. 2. The introduction of his argument is by reference unto a divine testimony of Scripture, wherein it is contained, and that appositely unto his purpose; for it is proposed in the way of an exhortation. And as this was of great force in itself, so the Hebrews might see therein that their case was not peculiar; that it was no otherwise with them than with others of the children of God in former ages; and that God had long before laid in provision for their encouragement: which things give great weight unto the argument in hand. And it hath force also from the nature of it, which is hortatory in the name of God. For divine exhortations unto duty, — wherein He entreats who can and doth command, — are full of evidences of love, condescension, and concernment in our good. And it is the height of pride and ingratitude not to comply with God’s entreaties. 3. The apostle reflects on their former want of a due consideration of this exhortation, “Ye have forgotten.” What we mind not when we ought, and as we ought, we may justly be said to have forgotten. So was it with these Hebrews in some measure; whether by “the exhortation” we understand the divine words themselves, as recorded in the Scripture, or the things exhorted unto, the subject-matter of them. Under their troubles and persecutions they ought in an especial manner to have called to mind this divine exhortation, for their encouragement, and preservation from fainting.
This, it seems, they had not done. And, — Obs. V. The want of a diligent consideration of the provision that God hath made in the Scripture for our encouragement unto duty and comfort under difficulties, is a sinful forgetfulness, and of dangerous consequence unto our souls. — We shall be left to fainting. For “whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope,” Romans 15:4.
Again; in their trials, and to prevent their fainting, the apostle sends these Hebrews unto the Scriptures: which, as it proves that they ought to be conversant in them, demonstrates the springs of all spiritual strength, direction, and consolation, to be contained in them. And if this be the mind of Christ, then he that would deprive the people of the constant, daffy use of the Scriptures, is Antichrist. 4. In the manner of the exhortation, “Which speak eth unto you as unto children,” there are sundry things very remarkable. (1.) It is said to speak. The Scripture is not a dumb and silent letter, as some have blasphemed. It hath a voice in it, — the voice of God himself.
And speaking is frequently ascribed unto it, John 7:42, 19:37; Romans 4:3, 9:17, 10:11; Galatians 4:30; James 4:5, And if we hear not the voice of God in it continually, it is because of our unbelief, Hebrews 3:7,15. (2.) The word which was spoken so long before by Solomon unto the church in his generation, is said to be spoken unto these Hebrews For the Holy Ghost is always present in the word of the Scripture, and speaks in it equally and alike unto the church in all ages. He doth in it speak as immediately unto us as if we were the first and only persons unto whom he spake. And this should teach us with what reverence we ought to attend unto the Scripture, namely, as unto the way and means whereby God himself speaks directly unto us. (3.) The word here used is peculiar, and in this only place applied unto the speaking of the Scripture. Diale>getai , — it “argues,” it “pleads,” it maintains a holy conference with us It presseth the mind and will of God upon us. And we shall find the force of its arguing, if we keep it not off by our unbelief. (4.) There is the infinite condescension of God in it, that “he speaketh unto us as sons:” which is proved by the application of the text, “My son.” The words are originally the words of Solomon; not as a natural father, speaking to his own son after the flesh; but as a prophet and teacher of the church, in the name of God, or of the Holy Ghost, which speaks in him and by him. It is a representation of the authority and love of God as a father. For whereas these words have a respect unto a time of trouble, affliction, and chastisement, it is of unspeakable concernment unto us to consider God under the relation of a father, and that in them he speaks unto us as sons. The words spoken by Solomon, were spoken by God himself.
Although the words, “My son,” are used only to denote the persons to whom the exhortation is given, yet the apostle looks in the first place unto the grace contained in them. ‘He speaketh unto us as unto sons.’ This he puts a remark upon, because our gratuitous adoption is the foundation of God’s gracious dealings with us. And this, if any thing, is meet to bind our minds unto a diligent compliance with this divine exhortation, namely, the infinite condescension and love of God, in owning of us as sons, in all our trials and afflictiona And, — Obs. VI. Usually God gives the most evident pledges of their adoption unto believers when they are in their sufferings, and under their affiictions. — Then do they most stand in need of them; then do they most set off the love and care of God towards us. “My son,” is an appellation that a wise and tender father would make use of, to reduce his child to consideration and composure of mind, when he sees him nigh unto disorder or despondency, under pain, sickness, trouble, or the like: ‘“My son,” let it not be thus with thee.’ God sees us, under our afflictions and sufferings, ready to fall into discomposures, with excesses of one kind or another; and thereon applies himself unto us with this endearing expression, “My children.” ‘But if God have this kindness for believers, and no affliction or suffering can befall them but by his ordering and disposition, why doth he not prevent them, and preserve them in a better state and condition?’ I answer, that the wisdom, the love, the necessity of this divine dispensation, is that which the apostle declares in the following verses, as we shall see. 5. The exhortation itself consisteth of two parts: (1.) “Not to despise the chastening of the Lord.” (2.) “Not to faint when we are rebuked of him.”
Although it be God himself principally that speaks the words in the first person, yet here he is spoken of in the third; — “of the Lord,” and “of him;” for “my,” and “by me: “ which is usual in Scripture, and justifieth our speaking unto God in prayer sometimes in the second, sometimes in the third person.
All our miscarriages under our sufferings and afflictions may be reduced unto these two heads. And we are apt to fall into one of these extremes, namely, either to despise chastisements, or to faint under them. (1.) Against the first we are cautioned in the first place; and the word of caution being in the singular number, we have well rendered it, “Despise not thou,” that every individual person may conceive himself spoken unto in particular, and hear God speaking these words unto him. And we may consider, [1.] What is this “chastening of the Lord.” [2.] What it is to “despise it.” [1.] The word is variously rendered,” doctrine,” “institution,” “correction,” “chastisement,” “discipline.” And it is such correction as is used in the liberal, ingenuous education of children by their parents, as is afterwards declared. We render it “nurture,” Ephesians 6:4; where it is joined with nouqesi>a , that is, “instruction.” And 2 Timothy 3:16, it is distinguished both from “reproof” and “correction;” whence we render it “instruction.” And paideu>w , the verb, is used in both these senses; sometimes “to teach,” or “to be taught, learned, instructed,” Acts 7:22, 22:3; 1 Timothy 1:20; 2 Timothy 2:25: sometimes “to correct” or “chastise,” Luke 23:16,22; 1 Corinthians 11:32; Revelation 3:19.
Wherefore it is a “correction for instruction.” So it is expressed by the psalmist: “Blessed is the man whom thou chastenest, OLORD, and teachest him out of thy law,” Psalm 94:12. So doth God deal with his children; so is it necessary that he should do. It is needful that divine institution or instruction should be accompanied with correction. We stand in need of it in this world.
But that which I would principally look on in the words, is the application of this exhortation unto us under sufferings, troubles, and persecutions for the gospel, which is here used by the apostle. For whereas we can see nothing in them but the wrath and rage of men, thinking them causeless, and perhaps needless; they are indeed God’s chastisements of us, for our education and instruction in his family. And if we duly consider them as such, applying ourselves to learn what we are taught, we shall pass through them more to our advantage than usually we do. Let us bend our minds unto that which is the proper work that in our persons we are called unto, and we shall find the benefit of them all. [2.] That which we are cautioned against, with respect unto chastening for this end, is, that we “despise it not.” The word is nowhere used in the Scripture but in this place only. It signifies “to set lightly by, to have little esteem of, not to value any thing according to its worth and use.” The Hebrew word which the apostle renders hereby is µaæm; ; which is commonly tendered by ajpodokima>zein , “to reprobate, to reject, to despise;” sometimes by ejxouqenei~n , “pro nihilo reputare,” “to have no esteem of.” We render the apostle’s word by “despise;” which yet doth not intend a despising that is so formally, but only interpretatively.
Directly to despise and contemn, or reject, the chastisements of the Lord, is a sin that perhaps none of his sons or children do fall into. But not to esteem of them as we ought, not to improve them unto their proper end, not to comply with the will of God in them, is interpretatively to despise them. Wherefore the evil cautioned against is, 1st. Want of a due regard unto divine admonitions and instructions in all our troubles and afflictions. And that ariseth either from, (1st.) Inadvertency; we look on them, it may be, as common accidents of life, wherein God hath no especial hand or design: or, (2dly.) Stout-heartedness; it may be they are but in smaller things, as we esteem them, such as we may bear with the resolution of men, without any especial application unto the will of God in them. 2dly. The want of the exercise of the wisdom of faith, to discern what is of God in them; as, (1st.) Love unto our persons; (2ndly.) His displeasure against our sins; (3dly.) The end. which he aims at, which is our instruction and sanctification. 3dly. The want of a sedulous application of our souls unto his call and mind in them; (1st.) In a holy submission unto his will; (2dly.) In a due reformation of all things wherewith he is displeased; (3dly.) In the exercise of faith for supportment under them, etc. Where there is a want of these things, we are said interpretatively to “despise the chastening of the Lord;” because we defeat the end and lose the benefit of them no less than if we did despise them.
Obs. VII. It is a tender case to be under troubles and afflictions, which requires our utmost diligence, watchfulness, and care about it. — God is in it, acting as a father and a teacher. If he be not duly attended unto, our loss by them will be inexpressible. (2.) The second caution is, that we “faint not when we are reproved;” for this is the second evil which we are liable unto, under troubles and afflictions. [1.] The word, both in the Hebrew and in the Greek, signifies “a reproof by rational conviction.” The same thing materially with that of “chastisement” is intended; but under this formal consideration, that there is in that chastisement a convincing reproof. God, by the discovery unto ourselves of our hearts and ways, it may be in things which we before took no notice of, convinceth us of the necessity of our troubles and afflictions.
He makes us understand wherefore it is that he is displeased with us. And what is our duty hereon is declared, Habakkuk 2:1-4; namely, to accept of his reproof, to humble ourselves before him, and to betake ourselves unto the righteousness of faith for relief. [2.] That which we are subject unto, when God makes his chastisements to be reproofs also (which is not always, but when we are uncompliant with his will in a peculiar manner, for which we are reproved) is to “faint.” The word hath been opened on verse 3.
And this fainting under God’s reproofs consists in four things: 1st. Despondency and heartless dejection in our own minds; which David encourageth himself against, Psalm 42:5,6, 43:5. 2dly. Heartless complaints, to the discouragement of others. See Hebrews 12:12,13. 3dly. Omission, or giving over our necessary duty; which befalls many in times of persecution, Hebrews 10:25,26. 4thly. In judging amiss of the dealings of God, either as unto the greatness or length of our trials, or as unto his design in them. Isaiah 40:27-31.
And we may learn, — Obs. VIII. That when God’s chastisements in our troubles and afflictions are reproofs also, when he gives us a sense in them of his displeasure against our sins, and we are reproved by him; yet even then he requires of us that we should not faint nor despond, but cheerfully apply ourselves unto his mind and calls. — This is the hardest case a believer can be exercised withal, namely, when his troubles and afflictions are also in his own conscience reproofs for sin.
Obs. IX. A sense of God’s displeasure against our sins, and of his reproving us for them, is consistent with an evidence of our adoption, yea, may be an evidence of it, as the apostle proves in the next verses.
The sum of the instruction in this verse is, that, — Obs. X. A due consideration of this sacred truth, namely, that all our troubles, persecutions, and afflictions, are divine chastisements and reproofs, whereby God evidenceth unto us our adoption, and his instructing us for our advantage, is an effectual means to preserve us in patience and perseverance unto the end of our trials. — They who have no experience of it, have no knowledge of these things.
VERSE 6. [On ga The apostle, proceeding with the divine testimony unto his purpose recorded by Solomon, retaining the sense of the whole exactly, changeth the words in the latter clause. For instead of ˆBeAta, ba;k]W hx,r]yi , “and as a father the son in whom he delighteth,’ with whom he is pleased; he supplies mastigoi~ de< pa>nta uiJo In the apostle they are further explanatory of what was before affirmed; but the sense is the same. And the reason of the change seems to be, because the apostle would apply the name of “son,” from whence he argues, unto them principally intended, namely, the children of God; and not unto them who are occasionally mentioned in the allusion, which are the children of earthly parents. Or we may say, that the apostle makes this addition, confirming what was before spoken; seeing he fully explains the similitude of the latter clause in the original, in the following verses.
However, the sense in both places is absolutely the same.
The Syriac in the latter clause reads aYen;B]læ , in the plural number, “the sons;” and in the last words retain the Hebraism, abex; wh;D] ˆWhB] , “in whom he willeth,” from hx;r; , that is, “is well pleased.”
There may be a double distinction in reading of the last clause. Some place the incisum, or note of distinction, at pa>nta ; and then the sense is, “He scourgeth every one, whom he receiveth or acknowledgeth as a son:” some at uiJo>n , as we render it, “every son whom he receiveth;” which is the better reading.
Ver. 6. — For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
There is a reason given us in these words why we should not faint under divine chastisements, as the redditive conjunction “for,” signifies.
And this reason consists in a general rule, whereby what is spoken before is confirmed as highly reasonable, and way is made for what ensues. And this rule is of that nature, as is suited to answer all objections against the doctrine of afflictions, and God’s dealing with us in them; which, when we come to the trial, we shall find to be many.
And this rule is, that all these things are to be referred unto the sovereignty, wisdom, and goodness of God. ‘This,’ saith he, ‘is the way of God; thus it seems good to him to deal with his children; thus he may do because of his sovereign dominion over all. May not he do what he will with his own? This he doth in infinite wisdom, for their good and advantage; as also to evidence his love unto them and care of them.’ And this is that which we are principally taught in these words, namely, — Obs.I. That in all our afflictions, the resignation of ourselves unto the sovereign pleasure, infinite wisdom, and goodness of God, is the only means or way of preserving us from fainting, weariness, or neglect of duty. — After all our arguings, desires, and pleas, this is that which we must come unto: whereof we have an illustrious instance and example in Job. See Job 33:12,13, 34:18,19,23, 31-33, 42:-6 First, In the first part of the testimony given unto the sovereignty and wisdom of God, in the ways and methods of his dealing with his children, we are instructed, — Obs. II. That love is antecedent unto chastening: he chastens whom he loves. — So it is with any father. He hath first the love of a father, before he chastens his son. Whatever, therefore, is the same materially with the chastisement of children, if it be where the love of adoption doth not precede, is punishment. The love, therefore, here intended, is the love of adoption; that is, the love of benevolence, whereby he makes men his children, and his love of complacency in them when they are so.
Obs. III. Chastising is an effect of his love. — It is not only consequential unto it, but springs from it. Wherefore there is nothing properly penal in the chastisements of believers. Punishment proceeds from love unto justice, not from love unto the person punished.
Chastisement is from love to the person chastised, though mixed with displeasure against his sin.
Obs. IV. Unto chastisement is required that the person chastised be in a state wherein there is sin, or that he be a sinner; but he is not properly chastised because he is a sinner, so as that sin should have an immediate influence unto the chastisement, as the meritorious cause of it, whence the person should receive a condignity of punishment thereunto. But the consideration of a state of sin is required unto all chastisement; for the end of it is to take away sin, to subdue it, to mortify it, to give an increase in grace and holiness, as we shall see.
There is no chastisement in heaven, nor in hell. Not in heaven, because there is no sin; not in hell, because there is no amendment.
Chastisement is a companion of them that are in the way, and of them only.
Obs. V. Divine love and chastening are inseparable. — “Whom he loveth;” that is, whomsoever he loveth. None goes free, as the apostle declares immediately. It is true, there are different degrees and measures of chastisements; which comparatively make some seem to have none, and some to have nothing else: but absolutely the divine paidei>a , or instructive chastisement, is extended unto all in the family of God, as we shall see.
Obs. VI. Where chastisement evidenceth itself (as it doth many ways, with respect unto God the author of it, and those that are chastised) not to be penal, it is a broad seal set to the patent of our adoption: which the apostle proves in the following verses.
Obs. VII. This being the way and manner of God’s dealing with his children, there is all the reason in the world why we should acquiesce in his sovereign wisdom therein, and not faint under his chastisement.
Obs. VIII. No particular person hath any reason to complain of his portion in chastisement, seeing this is the way of God’s dealing with all his children, 1 Peter 4:12, 5:9.
Secondly, the latter clause of this divine testimony, as expressed by the apostle, “And scourgeth every son whom he receiveth,” if it were, as it is generally understood, the same with the former assertion, expressed with somewhat more earnestness, would need no further exposition, the same truth being contained in the one and the other. But I confess, in my judgment, there is something peculiar in it; which I shall propose, and leave it unto that of the reader. And, — 1. The particle de> is nowhere merely conjunctive, signifying no more but “and,” as we and others here render it. It may rather be “etiam,” “even;” or” also,” “moreover.” 2. The verb, “scourgeth,” argues at least a peculiar degree and measure in chastisement, above what is ordinary; and it is never used but to express a high degree of suffering. A scourging is the utmost which is used in paidei>a , or “corrective instruction.” Wherefore the utmost of what God inflicts on any in this world is included in this expression. 3. By parade>cetai , “receiveth, accepteth, owneth, avoweth,” the apostle expresseth hx,r]yi in the original; the word whereby God declares his rest, acquiescency, and well-pleasing in Christ himself, Isaiah 42:1. So that an especial approbation is included herein. 4. “Every son,” is not to be taken universally, for so every son is not scourged; but it is restrained unto such sons as God doth so accept, On these considerations, I am induced to judge this to be the meaning of the words, namely, ‘Yea, even (also) he severely chastiseth, above the ordinary degree and measure, those sons whom he accepts, and delights in in a peculiar manner.’ For, 1. This gives a distinct sense to this sentence, and doth not make it a mere repetition in other words of what went before. 2. The introductive particle and meaning of the words themselves require that there be an advancement in them, above what was before spoken. 3. The dealings of God in all ages, as unto sundry instances, with his children, have been answerable hereunto. 4. The truth contained herein is highly necessary unto the supportment and consolation of many of God’s children. For when they are signalized by affliction, when all must take notice that they are scourged in a peculiar manner, and suffer beyond the ordinary measure of the children of God, they are ready to despond, as Job was, and David, and Heman, and be utterly discouraged. But a due apprehension hereof, (which is a truth, whether intended here or no, as I judge it is,) namely, that it is the way of God to give them the severest trials and exercises, to scourge them, when others shall be more lightly chastened, whom he loves, accepts of, and delights in, in a peculiar manner, will make them lift up their heads, and rejoice in all their tribulations. See Romans 5:3-5, 8:35-39; Corinthians 4:9-13, 2 Corinthians 6:4-10, 11:23-28.
The reasons and ends of God’s dealing thus with those whom he owneth and receiveth in a peculiar manner, with that provision of heavenly consolation for the church, with holy weapons against the power of temptations in such cases as that complained of by Heman, Psalm 88, which are treasured up in this sacred truth, are well worthy our enlargement on them, if it were suitable unto our present design.
VERSE 7.
Eij paidei>an uJpome>nete , wJv uiJoi~v uJmi~n prosfe>retai oJ Qeo JUmi~n prosfe>retai oJ Qeo>v . “Vobis offert se Deus,” Vulg.; “God doth offer himself unto you.” “Exhibebit,” or “exhibet.” Syr., r[es; ayen;B] tw;l]Dæ ËyaeDe ˆWkyd]ayxe , “dealeth with you as with children.”
Path>r , yhiWba\ , “his father.”
Tremellius renders the Syriac, “Endure therefore chastisement, because God dealeth with you as with children;” which somewhat alters the sense of the original but gives that which is good and wholesome.
Ver. 7. — If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
It is not a new argument that is here produced, but an inference from and an especial application of that foregoing, and the exhortation confirmed by it. There are three things in the words: 1. A supposition of the performance of the duty exhorted unto:” If ye endure,” etc. 2. The benefit or advantage obtained thereby: “God dealeth,” etc. 3. An illustration of the whole, by a comparison with men in their dealings: “For what son,” etc.
As to the first, the Vulgar reads, as we observed, “Persevere ye in discipline;” probably for eij reading eijv , and taking uJpome>nete in the imperative mood. But as uJpome>nein eijv paidei>an is no proper Greek expression, so the sense is obscured by it. There is therefore a supposition in the words, ‘If you do comply with the exhortation.’
Both the words have been opened before. Schlichtingius, Grotius, etc., would have uJpome>nete to signify only “to undergo,” “to endure the sorrow and pain of afflictions, without respect unto their patience or perseverance in enduring of them.” And so, saith Grotius, is the word used James 1:12; which is quite otherwise, as every one will discern that doth but look on the text. Nor is it ever used in the New Testament but to express a grace in duty, a patient endurance. So is it twice used in this chapter before, verses 1,2. And there is no reason here to assign another sense unto it. Besides, a mere suffering of things calamitous, which is common unto mankind, is no evidence of any gracious acceptance with God. “If ye endure;” that is, with faith, submission, patience, and perseverance, so as not to faint.
The chastisement intended, we have before declared.
This, therefore, is that which the apostle designs: ‘If,’ saith he, afflictions, trials, and troubles, do befall you, such as God sends for the chastisement of his children, and their breeding up in his nurture and fear; and you undergo them with patience and perseverance, if you faint not under them, and desert your duty, etc.’ And, — This patient endurance of chastisements is of great price in the ,sight of God, as well as of singular use and advantage unto the souls of them that believe. For, — Secondly, Hereon “God dealeth with you as with sons.” The word prosfe>retai is peculiar in this sense. ‘He offereth himself unto you in the sce>siv , the “habit” of a father to his children.’ ‘He proposeth himself unto you [as a father,] and acteth accordingly; not as an enemy, not as a judge, not as towards strangers; but as towards children.’ I think, “He dealeth with you,” doth scarce reach the importance of the word.
Now, the meaning is not, ‘That hereupon, on the performance of this duty, when you have so done, God will act towards you as sons;’ for this he doth in all their chastisements themselves, as the apostle proves: but, ‘Hereby it will evidently appear, even unto yourselves, that so God deals with you; you shall be able, in all of them, to see in him the discipline and acting of a father towards his sons. As such, he will present himself unto you.’ Wherefore, — Obs. I. Afflictions or chastisements are no pledges of our adoption, but when and where they are endured with patience. — If it be otherwise with us, they are nothing but tokens of anger and displeasure. So that, — Obs. II. It is the internal frame of heart and mind under chastisements that lets in and receives a sense of God’s design and intention towards us in them. — Otherwise “no man knoweth love or hatred, by all that is before him;” no conclusion can be made one way or other from hence, that we are afflicted. All are so, the best and worst, or may be so. But it is unto us herein according unto our faith and patience. If the soul do carry itself regularly and obedientially under its trials, every grace will so act itself as to beget in it a secret evidence of the love of God, and a view of him, as of a father. If our hearts tumultuate, repine, faint, and are weary, no sense of paternal love can enter into them, until they are rebuked and brought into a composure.
Obs. III. This way of dealing becomes the relation between God and believers, as father and children; namely, that he should chastise, and they should bear it patiently. — This makes it evident that there is such a relation between them. And this the apostle illustrates from the way and manner of men in that relation one to another.
Thirdly, “For what son is he whom the father chasteneth not?” ‘Think not strange hereof; it is that which necessarily follows their relation, “for what son.”’ The apostle doth not take his allusion from matter of fact, but from right and duty: for there are many, too many sons, that are never chastised by their fathers; which commonly ends in their ruin. But he supposeth two things: 1. That every son will more or less stand in need of chastisement. 2. That every wise, careful, and tender father will in such cases chasten his son.
Wherefore the illustration of the argument is taken from the duty inseparably belonging unto the relation of father and son; for thence it is evident that God’s chastening of believers is his dealing with them as sons.
VERSE 8.
Eij de< crwi>v ejste paidei>av , h=v me>tocoi gego>nasi pa>ntev , a]ra no>qoi ejste< , kai< oujc uiJsi> .
No>qoi. Syr., ayey;k]WN “aliens,” “foreigners,” “strangers.” Vulg. Lat.,” adulteri;” which the Rhem. render “bastards,” because of the palpable mistake in the Latin. Bez., “supposititil;” which, as Renius on Valla observes, is uJpozolimai~oi , properly “spurii,” “bastards,” children illegitimate, who have no right to the inheritance.
Ver. 8. — But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
The rule which the apostle hath laid down concerning chastisements, as a necessary, inseparable adjunct of the relation between father and son, is so certain in nature and grace, that to the inference which he hath made on the one hand unto the evidence of sonship from them, he adds here another no less unto his purpose on the other; namely, that those who have no chastisements are no sons, no children.
There is in the words, 1. A supposition of a state without chastisement; 2. An application of the rule unto that state, “All sons are chastised;” 3. An inference from both, that such persons are “bastards, and not sons:” whereunto we must add the force of this reasoning unto his present purpose. 1. The introduction of the supposition by eij de> , “but if,” declares that what he speaks is of another, contrary nature unto that before proposed: ‘But if it be otherwise with you, namely, that ye are without chastisement.’
Take “chastisement” materially for every thing that is grievous or afflictive, and no man is absolutely without it. For all men must die, and undergo the weaknesses or troubles that lead thereunto; and commonly this is most grievous unto them who have had least trouble in their lives.
But comparatively, some even in this sense are freed from chastisement.
Such the psalmist speaks of, “There are no bands in their death, but their strength is firm. They are not in trouble as other men, neither are they plagued like other men,” Psalm 73:4,5: which he gives as a character of the worst sort of men in the world.
But this is not the chastisement here intended. We have showed before that it is an eruditing, instructive correction; and so doth the design of the place require that it should here signify. And this some professors of Christian religion may be without absolutely. Whatever trouble they may meet withal, yet are they not under divine chastisements for their good.
Such are here intended. Yet the apostle’s design may reach farther; namely, to awaken them who were under troubles, but were not sensible of their being divine chastisements, and so lost all the benefit of them. For even such persons can have no evidence of their sonship, but have just ground to make a contrary judgment concerning themselves. 2. To confirm his inference, the apostle adds the substance of his rule: “Whereof all are partakers.” The Syriac reads it, “Wherewith every man is chastised;” but it must be restrained to “sons,” whether the sons of God or of men, as in the close of the foregoing verse. This, therefore, the apostle is positive in, that it is altogether in vain to look for spiritual sonship without chastisement. They are all partakers of it, every one of his own share and portion. There is a general measure of afflictions assigned unto the church, Head and members, whereof every one is to receive his part, Colossians 1:24. 3. The inference on this supposition is, that such persons are “bastards, and not sons” Their state is expressed both positively and negatively, to give the greater emphasis unto the assertion. Besides, if he had said only, ‘ Ye are bastards,’ it would not have been so evident that they were not sons, for bastards are sons also; but they are not such sons as have any right unto the paternal inheritance. Gifts they may have, and riches bestowed on them by their fathers; but they have no right of inheritance by virtue of their sonship. Such doth the apostle here declare them to be who are without chastisement. And we may hence observe, — Obs. I. That there are no sons of God, no real partakers of adoption, that are without some crosses or chastisements in this world. — They deceive themselves, who expect to live in God’s family and not to be under his chastening discipline. And this should make every one of us very well contented with our own lot and portion, whatever it be.
Obs. II. It is an act of spiritual wisdom, in all our troubles, to find out and discern divine, paternal chastisements; without which we shall never behave ourselves well under them, nor obtain any advantage by them. — So should we do in the least, and so in the greatest of them.
Obs. III. There are in the visible church, or among professors, some that have no right unto the heavenly inheritance. — They are bastards; sons that may have gifts and outward enjoyments, but they are not heirs. And this is a great evidence of it in any, namely, that they are not chastised; — not that they are not at all troubled, for they may be in trouble like other men, (for “man is born unto trouble, as the sparks fly upward,”) but that they are not sensible of divine chastisement in them; they do not receive them, bear them, nor improve them, as such.
Obs. IV. The joyous state of freedom from affliction is such as we ought always to watch over with great jealousy, lest it should be a leaving of us out of the discipline of the family of God. — I do not say, on the other hand, that we may desire afflictions, much less cruciate ourselves, like some monastics or Circumcelliones; but we may pray that we may not want any pledge of our adoption, leaving the ordering and disposal of all things unto the sovereign will and pleasure of God.
Lastly, There is great force from this consideration added unto the apostle’s exhortation, namely, that we should not faint under our trials and afflictions: for if they are all such divine chastisements as without which we can have no evidence of our relation unto God as a father, yea, as without a real participation wherein we can have no right unto the eternal inheritance, it is a thing unwise and wicked to be weary of them, or to faint under them.
VERSES 9,10.
Ei+ta tou Ei+ta . Syr., ˆawe , “and if;” that is, eij de> : which Beza judgeth the more commodious reading; which is undoubtedly a mistake, for the apostle intimates a progress unto a new argument in this word. Vulg. Lat., “deinde;” and so Beza, properly; which we render “furthermore,” or “moreover.” Some, “ira;” “so,” “in like manner.”
Tou Pro>v ojli>gav hJme>rav. Vulg., “in tempore paucorum dierum.” Rhem., “for a time of few days,” a short time. Syr., rW[z] Wh ˆb;z]læ , “for a little while.” “Ad paucos dies,” “for a few days.”
Kata< to< dokou~n aujtoi~v . Vulg., “secundum voluntatem suam,” “according to their will.” Syr., Wwj\ ˆybix;D] Ëyae , “according as they would.” [Beza,] “prout ipsis videbatur,” “as it seemed good unto them.”
We, “after their own pleasure;” without doubt improperly, according to the usual acceptation of that phrase of speech. For it intimates a regardlessness to right and equity, whereof there is nothing in the original. “According to their judgment,” “as they saw good,” or supposed themselves to have reason for what they did. jEpi< to, sumfe>ron , “ad id quod utile est,” “unto that which is profitable.”
Syr., for oJ de> , ˆyDe aj;l;a’ , “but God,” who is intended; ˆnær;d]W[l] , “unto out’ aid” or “help.” “Ad commodum,” that is, “nostrum;” “for our profit.”
Eijv to< metalazei~n th~v aJgio>thtov aujtou~ . Vulg., “in recipiendo sanctificationem ejus;” Rhem., “in receiving of his sanctification;” missing the sense of both the words. Sanctification is ajgiasmo>v , not aJgio>thv ; and eijv to> expresseth the final cause.
Ver. 9,10. — Moreover, we have had fathers of our flesh, who chastened [us,] and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened [us,] as it seemed good unto them; but he for [our] profit, that [we] might partake of his holiness.
The design of these words is further to evince the equity of the duty exhorted unto, namely, the patient enduring of divine chastisement; which is done on such cogent principles of conviction as cannot be avoided.
It is a new argument that is produced, and not a mere application or improvement of the former; as the word ei+ta , “furthermore,” or “moreover,” doth signify. The former was taken from the right of parents, this is taken from the duty of children.
And the argument in the words is taken from a mixture of principles and experience. The principles whereon it proceeds are two, and of two sorts: the first is from the light of nature, namely, that children ought to obey their parents, and submit unto them in all things; the other is from the light of grace, namely, that there is the same real relation between God and believers as is between natural parents and their children, though it be not of the same nature. The whole strength of the argument depends on these undoubted principles.
For the confirmation of the first of these principles, common experience is produced. ‘It is so, for it hath been so with us; we ourselves have had such fathers,’ etc.
As for the manner of the argument, it is “a comparatis,” and therein “a minori ad majus.” ‘If it be so in the one case, how much more ought it to be so in the other.’
In each of the comparates there is a supposition consisting of many parts, and an assertion on that supposition: in the first, as to matter of fact, in the latter, as unto right; as we shall see.
The supposition in the first of the comparates consists of many parts; as, 1. That “we have had fathers of our flesh;” those from whom we derived our flesh by natural generation. This being the ordinance of God, and the way by him appointed for the propagation of mankind, is the foundation of the relation intended, and that which gives parents the right here asserted. That learned man did but indulge to his fancy, who would have these “fathers” to be the teachers of the Jewish church; which how they should come to be opposed unto “the Father of spirits,” he could not imagine. 2. That they were chasteners: “They chastened us.” They had a right so to do, and they did so accordingly. 3. The rule whereby they proceeded in their so doing is also supposed, namely, they used their judgment as unto the causes and measure of chastisement; they did it “as it seemed good unto them.” It is not said that they did it for or according to their pleasure, without respect unto rule or equity; for it is the example of good parents that is intended: but they did it according to their best discretion; wherein yet they might fail, both as unto the causes and measure of chastisement. 4. The exercise of this right is “for a few days.” And this may have a double sense: (1.) The limitation of the time of their chastisement, namely, that it is but for a little while, for a few days; to wit, whilst we are in infancy, or under age. Ordinarily corporal chastisements are not longer continued. So “a few days,” is a few of our own days. Or, (2.) It may respect the advantage which is to be obtained by such chastisement; which is only the regulation of our affections for a little season.
The case on the one hand being stated on these suppositions, the duty of children, under the power of their natural parents, is declared. And the word signifies “an ingenuous, modest shame, with submission;” opposite unto stubbornness and frowardness. We add the word “them” unto the original, which is necessary; “we had them in reverence.” ‘We were kept in a temper of mind meet to be applied unto duty. We did not desert the family of our parents, nor grow weary of their discipline, so as to be discouraged from our duty.’ And, — Obs. I. As it is the duty of parents to chastise their children, if need be, and of children to submit thereunto; so, — Obs. II. It is good for us to have had the experience of a reverential submission unto paternal chastisements; as from hence we may be convinced of the equity and necessity of submission unto God in all our afflictions. For so these things are improved by the apostle. — And they arise from the consideration of the differences that are between divine and parental chastisements. For, — 1. He by whom we are chastised is “the Father of spirits.” He is a father also, but of another kind and nature than they are. “The Father of spirits; that is, of our spirits: for so the opposition requires; the fathers of our flesh, and the Father of our spirits. And whereas the apostle here distributes our nature into its two essential parts, the flesh and the spirit; it is evident that by the “spirit,” the rational soul is intended. For although the flesh also be a creature of God, yet is natural generation used as a means for its production; but the soul is immediately created and infused, having no other father but God himself. See Numbers 16:22; Zechariah 12:1; Jeremiah 38:16. I will not deny but that the signification of the word here may be farther extended, namely, so as to comprise also the state and frame of our spirits in their restoration and rule, wherein also they are subject unto God alone; but his being the immediate creator of them is regarded in the first place.
And this is the fundamental reason of our patient submission unto God in all our afflictions, namely, that our very souls are his, the immediate product of his divine power, and under his rule alone. May he not do what he will with his own? Shall the potsherd contend with its maker? 2. It is supposed from the foregoing verses, that this Father of our spirits doth also chastise us; which is the subject-matter treated of. 3. His general end and design therein, is “our profit” or advantage. This being once well fixed, takes off all disputes in this case. Men, in their chastisements, do at best but conjecture at the event, and are no way able to effect it: but what God designs shall infallibly come to pass; for he himself will accomplish it, and make the means of it certainly effectual.
But it may be inquired, what this “profit,” this benefit or advantage, is; for outwardly there is no appearance of any such thing. This is declared in the next place. 4. The especial end of God in divine chastisements, is, “that he may make us partakers of his holiness.” The holiness of God, is either that which he hath in himself, or that which he approves of and requires in us. The first is the infinite purity of the divine nature; which is absolutely incommunicable unto us, or any creature whatever. Howbeit we may be said to be partakers of it in a peculiar manner, by virtue of our interest in God, as our God: as also by the effects of it produced in us, which are his image and likeness, Ephesians 4:24; as we are said to be made “partakers of the divine nature,” 2 Peter 1:4. And this also is the holiness of God in the latter sense; namely, that which he requires of us and approves in us.
Whereas, therefore, this holiness consists in the mortification of our lusts and affections, in the gradual renovation of our natures, and the sanctification of our souls, the carrying on and increase of these things in us is that which God designs in all his chastisements. And whereas, next unto our participation of Christ, by the imputation of his righteousness unto us, this is the greatest privilege, glory, honor, and benefit, that in this world we can be made partakers of, we have no reason to be weary of God’s chastisements, which are designed unto no other end. And we may observe, — Obs. III. No man can understand the benefit of divine chastisement, who understands not the excellency of a participation of God’s holiness. — No man can find any good in a bitter potion, who understands not the benefit of health. If we have not a due valuation of this blessed privilege, it is impossible we should ever make a right judgment concerning our afflictions.
Obs. IV. If under chastisements we find not an increase of holiness, in some especial instances or degrees, they are utterly lost: we have nothing but the trouble and sorrow of them.
Obs. V. There can be no greater pledge or evidence of divine love in afflictions than this, that God designs by them to “make us partakers of his holiness,” — to bring us nearer to him, and make us more like him. 5. The reasons from whence they have their efficacy unto this end, and the way whereby they attain it, are, (1.) God’s designation of them thereunto, in an act of infinite wisdom; which gives them their efficacy. (2.) By weaning us from the world, and the love of it, whose vanity and unsatisfactoriness they openly discover, breaking the league of love that is between it and our souls. (3.) By calling us unto the faith and contemplation of things more glorious and excellent, wherein we may find rest and peace.
That which is required of us, as children, is, that we be “in subjection” unto him, as “the Father of spirits.” This answers unto the having of our earthly parents in reverence, before mentioned; — the same which the apostle Peter calls, “humbling of ourselves under the mighty hand of God,” 1 Peter 5:6. And there may be respect unto the disobedient son under the law, who refused to subject himself to his parents, or to reform upon their correction, Deuteronomy 21:18-21; which I the rather think, because of the consequent assigned unto it, “And live;” whereas the refractory son was to be stoned to death. And this subjection unto God consists in, 1. An acquiescency in his right and sovereignty to do what he will with his own. 2. An acknowledgment of his righteousness and wisdom in all his dealings with us. 3. A sense of his care and love, with a due apprehension of the end of his chastisements. 4. A diligent application of ourselves unto his mind and will, as unto what he calls us unto in an especial manner at that season. 5. In keeping our souls, by faith and patience, from weariness and despondency. 6. In a full resignation of ourselves unto his will, as to the matter, manner, times, and continuance of our affliction.
And where these things are not in some degree, we cast off the yoke of God, and are not in due subjection unto him; which is the land inhabited by the sons of Belial.
Lastly, The consequent of this subjection unto God in our chastisements, is, that “we shall live:” “And,” or “for so we shall live.” Though in their own nature they seem to tend unto death, or the destruction of the flesh, yet is it life whereunto they are designed, — which is the consequent, which shall be the effect of them, 2 Corinthians 4:16-18. The increase of spiritual life in this world, and eternal life in the world to come, are that whereunto they tend. The rebellious son, who would not submit himself to correction, was to die without mercy; but they who are in subjection unto God in his chastisements, shall live.
VERSE 11.
Pa~sa de< paidei>a pro Karpo>n . Syr., aj;WqyDizæd]wæ am;l;v]D; areaPi , “the fruit of peace and righteousness.” Vulg., “fructum pacatissimum;” “most, peaceable,” Rhem.; and ajpodi>dwsi it renders in the future, “reddet,” for “reddit.”
Ver. 11. — Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby.
This is the close of the apostle’s dispute and arguing about sufferings and afflictions, with the use of them, and our duty in bearing them with patience. And he gives it us in a general rule, wherein he balanceth the good and evil of them, showing how incomparably the one exceedeth the other.
The same argument he insisteth upon, 2 Corinthians 4:17, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”
And he states his rule so as, by a concession, to obviate an objection against a compliance with his exhortation; and this is taken from the trouble and sorrow wherewith chastisement is accompanied. This, therefore, he takes for granted, he will not contend about it; but he takes off all its weight, by opposing the benefit of it thereunto.
The literal expression in the original is, “But every chastisement at present seems not to be of joy;” that is, none doth seem so to be.
The introduction of the whole is by the particle de> , which some render by “enim,” some by “autem;” “for” and “but.” There is no more in it (for it is used variously) but an intimation of a progress in discourse. We render it “now,” not as an adverb of time, but as a note of attention.
The particle me>n is omitted in our translation. Others render it by “quidem,” “truly.” And where it is so joined in sense with de> , as here it is, it hath the force of an asseveration, “for truly,” or “now truly.”
First, In the concession we may observe, — 1. The universality of the expression, “every chastisement,” not any excepted: for what is affirmed is of the nature of chastisements; what is not so is none. If any thing that is evil befall a man, if it be no way dolorous unto him, it may be a judgment on him, it is not a chastisement to him. 2. The time wherein a judgment is made of it, wherein this concession is made: “For the present;” — that is, whilst it is actually on us, whilst we suffer under it, especially in its first ingress and assault; whilst the wound it gives unto the mind is fresh, before it be mollified by the ointment of faith and submission unto God. 3. Hereof it is affirmed, that “it seemeth not to be joyous, but grievous;” that is, whatever be spoken of the good of chastisement, it represents itself otherwise unto us, it appears with another face unto us, and we cannot but make another judgment of it. The meaning is not, that it only seems so to be, but is not so; but really so it is, and so we do esteem it.
And the original is, “It is not of joy, but of sorrow;” that is, say some, there is an ellipsis, to be supplied by poihtikh> , or some such word, — ‘It is not effective of joy, but of sorrow.’ But this seems not to be the meaning of the words; for it is in the issue really effective of joy also. And the apostle speaks not of it here as unto its effects, but as unto its nature in itself. And so it is not of joy; it belongs not unto things joyous and pleasant. It is not a sweet confection, but a bitter potion. It is of the nature of things sorrowful. It is of sorrow; which we render “grievous.” But that word is of an ambiguous signification in our language. Sometimes we render baru>v by it, 1 John 5:3, Kai< aiJ ejntolai< aujtou~ barei>ai oujk eijsi>n , — “And his commandments are not grievous;” that is, “heavy, burdensome:” sometimes lu>ph , as in this place; that is, “dolorous and sorrowful.” So it is here; a matter of sorrow. It is in the nature of every chastisement to be a matter of sorrow and grief at present unto them that are chastised. This we render, being “in heaviness,” 1 Peter 1:6, — luphqe>ntev ; being “afflicted with sorrow, through manifold temptations,” or afflictions. And sundry things we may yet observe, to clear the sense of the place; as, — Obs. I. When God designeth any thing as a chastisement, it is in vain to endeavor to keep off a sense of it; it shall be a matter of sorrow unto us. — Men are apt in their trials to think it a point of courage and resolution to keep off a sense of them, so as not to be affected with grief about them. It is esteemed a piece of pusillanimity to mourn, or be affected with sorrow about them. It is true, indeed, that so far as they are from men, and am sufferings for the gospel, there is a heroic frame of spirit required to the undergoing of them; so as that it may appear that we are “in nothing terrified by our adversaries.” But there is no pusillanimity in us towards God. It is our duty to take in a deep sense of his rebukes and chastisements. And if he doth design any thing that doth befall us as a chastisement, it is in vain for us to contend that it may not be a matter of sorrow unto us. For if it yet be not so, it is but an entrance into his dealing with us. He will not cease, until he hath broken the fierceness and tamed the pride of our spirits, and hath brought us, like obedient children, to submit ourselves under his mighty hand. Wherefore, — Obs. II. Not to take in a sense of sorrow in affliction, is through stoutheartedness to “despise the chastening of the Lord;” the evil that we are cautioned against, verse 5.
Obs. III. The sorrow intended, which accompanies chastisement, is that which the apostle terms lu>ph kata> Qeo>n , 2 Corinthians 7:9,10; “Sorrow according unto God,” or “after a godly sort.” — It is not the wailing of the flesh upon a sense of pain; it is not the disorder of our affections upon their encounter with things grievous to our present state and ease; it is not a heartless despondency under our pressures, enfeebling us unto our duties: but it is a filial sense of God’s displeasure, accompanied with nature’s aversation and declension from things evil unto it and grievous.
Obs. IV. The nature and end of afflictions are not to be measured by our present sense of them. — At present they are dolorous; but the great relief under what is grievous at present in them, is the due consideration of their end and tendency, as unto what they are appointed for of God. And, — Obs. V. All the trouble of afflictions is but “for the present,” at most but for the little while which we are to continue in this world. — Within a very short time we shall leave them and their trouble behind us for evermore.
Secondly, In balance against this matter of sorrow in chastisement, the apostle lays the advantage and benefit of it. And this he cloth in three things: 1. By showing what that benefit is; 2. When it is received; and, 3.
By whom. 1. For the benefit of chastisement itself, it is expressed in a three, fold gradation: (1.) That it “yieldeth fruit.” (2.) That this fruit is the “fruit of righteousness.” (3.) That this fruit of righteousness is “peaceable.” (1.) It “yieldeth fruit.” Not, it will do so, as the Vulgar reads; but it doth so; namely, in the season designed. It is not a dead, useless thing. When God purgeth his vine, it is that it may bear more fruit, John 15:2. When he dresseth his ground, it shall bring forth herbs meet for himself, Hebrews 6:7. The whole of God’s dealing and design herein is set forth in an elegant allusion unto a husbandman in the management of his corn, Isaiah 28:23-29. And this fruit in general is of two sorts: [1.] The taking away of sin, by the mortification of it: “By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin,” Isaiah 27:9. [2.] In the increase of righteousness or holiness; which is here expressed. (2.) This fruit, then, is the “fruit of righteousness;” not righteousness itself, not that fruit which righteousness is, but that which it bears or brings forth. Neither our doing nor our suffering is the cause of our righteousness; but they promote it in us and increase its fruit. So the apostle prays for the Corinthians, that God would “increase” in them “the fruits of their righteousness,” 2 Corinthians 9:10: and for the Philippians, that they might be “filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God,” chap. 1:11.
Wherefore by “righteousness” in this place, our sanctification, or the internal principle of holiness and obedience, is intended; and the “fruits” hereof, are its increase in the more vigorous actings of all graces, and their effects in all duties. Especially, the fruits of righteousness here intended, are patience, submission to the will of God, weanedness from the world, mortification of sin, heavenly-mindedness, purity of heart, readiness for the cross, and the like. See Romans 5:3-5, with John 15:2-4; which places compared, are a full exposition of this. (3.) This fruit of righteousness, which chastisement yieldeth, is “peaceable.” “The work of righteousness shall be peace,” Isaiah 32:17. “The fruit of righteousness is sown in peace,” James 3: 18. And it is so on a threefold account: [1.] Because it is a pledge and evidence of our peace with God. When we are chastised, especially if our pressures are great or many, we are apt to question what our state is with respect unto God, who seems to be so displeased with us as to make us the peculiar objects of his anger; but when these fruits are brought forth in us, they are high evidence that God is at peace with us, and that he designs our eternal good in all these chastisements, Romans 5:3-5. [2.] Because they bring in peace into our own minds. Afflictions are apt to put our minds into a disorder; our affections will tumultuate, and raise great contests in our souls. But by these fruits of righteousness our hearts are quieted, our minds composed, all tumults allayed, and we are enabled to “possess our souls in patience.” [3.] With respect unto other men. The next thing which the apostle giveth us in charge, after he hath discharged his discourse about suffering and afflictions, is, that we should “follow peace with all men,” verse 14. Now, the way whereby we may do this, is only by abounding in these fruits of righteousness; for they alone are the way and means of attaining it, if it be possible so to do. And therefore that charge of following peace with all men, is nothing but an injunction to perform all duties of righteousness towards them.
This is the advantage which comes by chastisements, which the apostle lays in the balance against all that is grievous in them. 2. There is the season wherein they yield this fruit; and that is, “afterward:” “Nevertheless,” or “but afterward;” — that is, plainly, after we have been a while exercised with them. This effect of them, it may be, doth not appear at first. We have their surprisal, as it was with Job, to conflict withal, which suspends for a while the production of these fruits.
So the apostle Peter prays for believers, that oJli>gon pa>qontav , “after they had suffered a while, God would strengthen and perfect them,” Peter 5:10. And so it is evident in experience. Chastisements do not effectually operate unto this end until after some time of exercise. They first tend to subdue the flesh, to root up weeds, thorns and briers, to break up the stubborn fallow ground, and then to cherish the seeds of righteousness. 3. So it is added in the last place, it yieldeth this fruit “unto them,” — that is, only unto them, — “ who are exercised thereby.” The word here used signifies an exercise with diligence and vehemence; there being an allusion in it unto those who stripped themselves naked, so as to put out all their strength in their public games, or contests for mastery. See Hebrews 5:14, with the exposition. Wherefore to be exercised by chastisement, is to have all our spiritual strength, all our faith and patience, tried to the utmost, and acted in all things suitably to the mind of God. So was it with Job.
And what remains for the further explication of these words, is contained in these ensuing observations.
Obs. VI. Those who cannot see an excellency in the abounding of the fruits of righteousness before described, can never apprehend that there is either good or benefit in chastisements. — For this alone is that which the apostle proposeth to answer all that is grievous or evil in them. But these things believers value above life itself, and can esteem well of every thing, be it never so sharp unto the flesh, that doth promote them in their souls.
Obs. VII. We can never find any benefit in chastisements, unless we are “exercised” by them; that is, that all our graces are stirred up by them unto a holy, constant exercise. — For hereby alone do they yield “the peaceable fruit of righteousness.”
Obs. VIII. It is the fruit of righteousness alone that will bring in peace unto us, that will give us a sense of peace with God, peace in ourselves, and with others, so far as is possible. And, — Obs. IX. Grace in afflictions will at length prevail quietly to compose the mind under the storm raised by them, and give rest with peace unto the sou].
Obs. X. Herein lies the wisdom of faith in this matter, not to pass a judgment on chastisements, from the present sense we have of what is evil and dolorous in them, but from their end and use, which are blessed and glorious.
VERSES 12,13.
In these verses an entrance is made into the second part of the chapter, which is designed unto the application of the doctrine concerning sufferings, afflictions, and chastisements, before insisted on. And there are three parts of it: 1. A general exhortation unto an improvement of the said doctrine, in a conformity of mind unto it. 2. A prescription of sundry important duties, in their joint walking before God unto the same end, verses 14-16. 3. A confirmation of the whole, by an instance or example of one who did all things contrary unto the duties prescribed, namely, Esau; with the severe issue thereon, verses 16,17. The first of these is contained in these two verses.
Ver. 12,13 . — Dio< ta And we must consider, (1.) What is the defect blamed in them; (2.) What is the remedy prescribed unto that defect; (3.) What is the spiritual meaning of both. (1.) The defect charged on the hands is, that they “hang down,” LXX., ajneime>nav , “remissas.” We want a word exactly to express the Hebrew, twOpr; It is not so much “hanging down,” as “weakened and dissolved in their strength, whence they do hang down.” And when it is so with any, they declare themselves weary of what they are engaged in; faint, unready, and giving over.
That charged on the knees is, that they are paralelume>na , “soluta,” “dissoluta;” or, as in the Hebrew, “labantis” We use a proper word here, and in the prophet, “feeble;” that is, “debilia,” weak, whose nervous vigor is dissolved. So we render Wlv]Kæ , <19A924> Psalm 109:24, “My knees are weak through fasting.” So, in great weakness, fear, and despondency, the knees are said to smite together, Nahum 2:10.
In both there is a description of a man heartless or slothful, or so fainting in the running of a race as to be ready to cast off all hopes of success, and to give over. (2.) It is the same kind of distemper which affects these several parts; and therefore the apostle prescribes the same remedy to them both, namely, ajnorqw>sate , “surripite,” “erigite.” It is not, ‘Elevate,’ ‘Lift up,’ which is proper to the hands only; but, ‘Erect or raise them to a due state, frame and posture; set them right again; apply them to their duty.’ So in the cure of the woman that had the infirmity wherewith she was bowed down, we render it, “made straight,” Luke 13:13, or upright again; and by “setting up,” Acts 15:16; in which two places alone, besides this, the word is found. It is therefore a restoration unto their former state that is directed in this word. (3.) Wherefore the spiritual sense of the words, or meaning of the similitudes, is plain; and there is no necessity to make a distribution of parts, as unto what is particularly intended by the hands or knees. For by the same kind of defect in both, the fault of the whole is described. Now this is such a decay in Christian courage and resolution, as brings along with it a great weakness and unreadiness for duty.
In our Christian race we are to put forth our utmost spiritual strength and activity. All graces are to be kept up unto their exercise, and all duties to be attended unto with diligence. But where the course is long, or the difficulties are great, we are apt to grow weary, to despond; first to wish it at an end, and then to give over. And this frame ariseth from a composition of two evil ingredients: [1.] Despondency as to success; [2.] Weariness of duty. In them do our hands hang down, and our knees grow feeble.
Obs. II. This is the great evil which, in all our sufferings and afflictions, we are with all intension of mind to watch against. This is the way whereby multitudes have entered into scandalous backslidings, and many into cursed apostasies.
Obs. III. We are apt to pity men who are weary and fainting in their courage, and under their burdens; and we do well therein, for they have spent all their strength, and have no way of supply; but we are to be no way gentle towards ourselves, in our spiritual weariness and decays; because we have continual supplies of strength ready for us, if we use them in a due manner. See Isaiah 40:28-31.
Obs. IV. This exhortation being a conclusion or inference made from the preceding discourse, concerning the nature, use and end of sufferings and afflictions, this instruction is given us in a peculiar manner, namely, that we ought to confirm our minds against all discouragements and despondencies under them, by the consideration of God’s design in them, and the blessed success which he will give unto them.
Obs. V. The recovery of this frame, or the restoration of our spiritual hands and knees to their former vigor, is by stirring up all grace unto its due exercise, which is torpid and desponding under sloth in this frame.
As this direction concerns others, other professors, other members of the church, and not so much ourselves, it compriseth all the duties of exhortation, consolation, instruction, and prayer, which are useful unto that end.
Ver. 13. — The first part of this exhortation concerns the inward frame of the minds of men, with respect unto themselves and their own souls. That which follows, verse 13, looks unto their ways, walking and conversation, with respect unto others, that they may receive no damage, but benefit by it. And therefore the apostle doth not herein direct us to strengthen our feet, as he doth our hands and knees; but to “make straight paths” for them, wherein we may walk. And the conjunctive kai> , “and,” denotes an additional duty.
There are two things in the words: 1. A duty prescribed; 2. An enforcement of it from an evil consequent of its omission; both in terms metaphorical. 1. Our feet are those members of our body which carry us on in our course; which is the ability and activity of our minds for spiritual duties.
These feet must have a path to walk in, or they can make no progress.
According as that path is right and straight, or crooked and uneven, so will our course be. It is therefore highly incumbent on us to look well unto the paths wherein we are going. And this is here prescribed unto us.
The direction seems to be taken from Proverbs 4:26, “Ponder the path of thy feet, and let all thy ways be established;” or rather, “all thy ways shall be ordered aright;” which is the sense of this place.
In order unto a discovery of the duty here prescribed, we must consider, (1.) What are the paths of our feet; (2.) How we are to make them straight. (1.) Our “paths,” trociai> . Troco>v is “a wheel;” and trocia> is tw~n tro>cwn ca>raxiv ,” the mark made by wheels;” “or bits.” So, though it be taken for “semita,” “a path,” yet it is such a path as is marked out for others, that leaves a track wherein we may be followed. The Vulgar renders it by “gressus,” our “steps;” but it is rather the way wherein we tread, which is said to be made straight.
Our obedience unto God is called our “walking before him,” namely, all that obedience which he requires in the covenant, Genesis 17:1. The first divine testimony given unto any man, was unto his faith in sacrifice, Genesis 4:4; that is, as expressed with respect unto the atonement to be made by Christ. And the second was unto obedience, under the name of walking with God: “Enoch walked with God,” Genesis 5:24. In these two, thus exemplified from the beginning, faith and obedience, doth the life of God in the church consist. And as this obedience is called our walking, so it is called our path, Psalm 27: 11, 119:35, 105; Isaiah 26:7; Psalm 23:3, 25:4; Matthew 3:3; Luke 3:4. And these paths are distinguished into the “paths of the righteous” and the upright, and the “paths of the wicked” and the froward; — that is, every one’s course of actions, with respect unto God and his will, is his path.
And this is called our path, [1.] Because it is that wherein we are continually conversant. [2.] Because it is that whereby we tend unto the end which we aim at, and that which will certainly bring us thereunto. [3.] Because all the circumstances of our observation of a path, and walking in it, do illustrate the way and manner of our obedience and duties of it, as might be declared.
This path of our obedience may be considered either objectively only; and so it is nothing but the will of God revealed unto us, the canon or rule which we are to walk according unto, that we may have peace, Galatians 6:16. And in this sense the path of all men is one and the same, absolutely invariable; nor can we make it straight or crooked: it is absolutely and perfectly straight in itself. Or it may be considered with respect unto them that walk in it; and so there are degrees of its straightness. Men may continue in it, yet fail variously as to its universal rectitude: they may fail in it, though they do not utterly leave it, or fall from it. So it is affirmed of Peter, and those with him, when they failed in the matter of compliance with the Jews, that they did not ojrqopodei~n , Galatians 2:14, — “walk with a right foot.” They continued in the path of the truth of the gospel, but they stumbled in it, they warped in one instance from it. (2.) And hereby we may understand what is here enjoined in way of duty, namely, “to make these paths straight.” For there are two things herein: [1.] That we walk uprightly in the paths of obedience. Then are our paths straight, when we walk uprightly in the paths of God. And as this respects our universal obedience, as it doth everywhere in the Scripture, so I doubt not but regard is had unto halting, or taking some crooked steps in profession during trial. Deserting of church assemblies, forbearance of sundry necessary duties that might be provocations to their adversaries, irregular compliances with the Jews in their worship, are things that the apostle intimates them to have been liable unto. Where these things were, though they forsook not utterly the path of the gospel, yet they walked not in it with a right foot; they failed in the way, though they fell not from it. These things the apostle would have rectified. [2.] That we walk visibly in these paths, This is included both in the signification of the word trociai> , and in the precept to make our paths straight; to wit, that they may be seen and known so to be. For this is necessary unto the end proposed, namely, the preservation of others from being turned out of the way, or their recovery from their wandering.
And therefore I do grant, that the duties especially intended in this precept are, courage, resolution, constancy in profession, with a diligent watch against all crooked compliances or fearful relinquishment of duties. And therefore, — Obs. I. It is our duty not only to be found in the ways of God in general, but to take care that we walk carefully, circumspectly, uprightly, and diligently in them. — Hereon depend our own peace, and all our usefulness towards others. It is a sad thing when some men’s walk in the ways of God shall deter others from them, or turn them out of them. Yet so it falls out in the negligent, careless profession of many.
Obs. II. To make halts or baulks in our way of profession, or crooked paths, in neglect of duty or compliances with the world, in time of trial and persecution, is an evidence of an evil frame of heart, and of a dangerous state or condition. 2. The enforcement of the duty required is the next thing in this verse: “Lest that which is lame be turned out of the way; but let it rather be healed.”
The apostle continues in the use of metaphors, according as he began this discourse. And having described our careful obedience, by “making straight paths for our feet,” he calls that or those which are defective therein, “lame;” “that which is lame.” The Vulg. reads the words, “ut non claudicans qui erret;” which the Rhemists render, “that no man halting err,” without any good sense. The Syriac, “that the member which is lame.” The principal internal hinderance from walking is lameness. He that is lame can make but slow progress, and is often ready by his halting to stumble out of the way. Lameness, therefore, is some defect that is distinguished from external hinderances, and from mere fainting or weariness, (whereof the apostle had spoken before, which may befall them that are not lame,) which obstructs men in their progress, and makes them be easily turned out of the way: besides, it includes an inward disease and distemper in particular, whence the apostle says, it is to be “healed” And by the way we may observe, that sundry diseases, weaknesses, and lamenesses, are apt to fall out in the flock of God. These he promiseth himself to be tender toward, and to heal, Zechariah 11:15,16; as he severely threatens those shepherds by whom they are neglected, Ezekiel 34:4, etc.
Considering what at this time was the state of the Hebrews who had received the doctrine of the gospel, as both this epistle and the story of them in the Acts of the Apostles do declare; as also what fell out afterwards among them; I do judge that by this to< cwlo>n among them, “that which is lame,” the apostle peculiarly intends those that would retain the Judaical ceremonies and worship together with the doctrine of the gospel. For hereby they were made weak and infirm in their profession, as being defective in light, resolution, and steadiness; as also, seemed to halt between two opinions, as the Israelites of old between Jehovah and Baal.
This was that which was lame at that time among these Hebrews. And it may, by analogy, be extended unto all those who are under the power of such vicious habits, inclinations, or neglects, as weaken and hinder men in their spiritual progress.
The caution concerning this sort of persons is, that they be not “turned out of the way.” To be “turned out of the way,” is to be turned off from the profession of the gospel. This those who were “lame,” as before described, were very liable and subject unto; a small matter would turn them aside, as afterwards many of them were turned off from the truth.
The apostle doth not thereon declare a displeasure against them; he is not angry with them, but adviseth others to deal carefully and tenderly with them, avoiding every thing that might give occasion unto their turning aside.
And this the apostle extends to their healing: “But rather let it be healed.” “To be healed,” is not opposed to “to be turned aside,” as though that word should signify a ‘ further breach or luxation of that which is lame; but it denotes the cure of him that is lame, by a continuation of the same metaphor. ‘Be so far from doing or omitting any thing, which might give them occasion to turn from the way, as that you endeavor the removal of those causes of lameness which you see in them.’ And the sense of the words may be included in the ensuing observations.
Obs. III. A hesitation or doubtfulness in or about important doctrines of truth, will make men lame, weak, and infirm in their profession.
And, Obs. IV. Those who are so, are disposed unto a total defection from the truth, and are ready on all occasions to go out of the way. Also, in general, — Obs. V. Every vicious habit of mind, every defect in light or neglect of duty, every want of stirring up grace unto exercise, will make men lame and halt in profession, and easy to be turned aside with difficulties and oppositions, Obs. VI. When we see persons in such a state, it is our duty to be very careful so to behave ourselves as not to give any occasion to their further miscarriages, but rather to endeavor their healing.
Obs. VII. The best way whereby this may be done, is by making visible and plain unto them our own faith, resolution, courage, and constancy, in a way of obedience becoming the gospel. Hereby we shall both excite, promote, and direct them, in and unto their duty. For, — Obs. VIII. The negligent walking of those professors who are sound in the faith, their weakness and pusillanimity in times of trial, their want of making straight paths for their feet in visible holiness, are a great means of turning aside those that are lame, weak, and halting.
Obs. IX. It is good to deal with and endeavor the healing of such lame halters whilst they are yet in the way; when they are quite turned out, their recovery will be difficult, if not impossible.
VERSE 14.
From his exhortation unto patient perseverance in the profession of the gospel, under sufferings and afflictions, the apostle proceeds unto a prescription of practical duties; and although they are such as are absolutely necessary in themselves at all times, yet they are here peculiarly enjoined with respect unto the same end, or our constancy in professing the gospel For no light, no knowledge of the truth, no resolution or courage, will preserve any man in his pro-fcssion, especially in times of trial, without a diligent attendance unto the duties of holiness and gospel obedience. And he begins with a precept general and comprehensive of all others.
Ver. 14 — Eijrh>nhn diw>kete meta< pa>ntwn , kai< to Diw>kete . Vulg., “sequimini;” others, “sectamini,” which comes nearer the original, and denotes a vehement pursuit. Syr., rtæB; Wfr]hæ , “run after” peace. We elsewhere translate the same word in the same duty, by “pursue” and “ensue;’ Psalm 34:14; 1 Peter 3:11.
Ver. 14. — Earnestly follow peace with all [men], and holiness, without which no man shall see the Lord.
The direction here given is general, consisting of two parts; the first whereof contains our duty towards men; and the other our duty towards God, whereby the former is to be regulated.
In the first we have, 1. The duty prescribed; which is “peace.” 2. The manner of the attaining it, or the way of the performance of the duty enjoined; which is “earnestly to follow it.” 3. Those with whom we are to seek peace; which are “all men.” 1. The substance of our duty towards all men as men, in all circumstances and relations, is to seek peace with them. And that we may have peace with all men, at least that we may do our duty to attain it, three things are required: (1.) righteousness. “The fruit of righteousness is peace.” To wrong no man, to give everyone his due, to do unto all men as we would have them do unto us, are required hereunto. The want hereof is the cause of all want of peace, of all confusions, disorders, troubles, and wars in the world. (2.) Usefulness. That we may have peace in a due manner, it is not enough that we hurt no man, defraud no man, injure no man; but it is moreover required of us, that in our station and calling, according unto our circumstances and abilities, we be useful unto all men, in all duties of piety, charity, and beneficence. Galatians 6:10, “As we have opportunity, ejrgazw>meqa to< ajgaqo These are the ways and means whereby we must “earnestly follow peace with all men.” We are not to do it by a compliance with them in any evil; — not by a neglect of any duty; not by any thing that intrencheth on holiness towards God. Peace with men is not to be followed nor practiced at any such rate. We must eternally bid defiance unto that peace with men which is inconsistent with peace with God.
These ways of following peace with all men are such as carry along with them their own satisfaction and reward, although the end be not attained.
For this ofttimes depends on the minds of other men, even such as are “like the troubled sea, whose waters cast up mire and dirt,” who have no peace in themselves, nor will let others be at peace, <19C006> Psalm 120:6,7.
Hence the apostle gives that limitation unto our endeavors for peace: “If it be possible,” and, “what lieth in you, live peaceably with all men,” Romans 12:18. 2. From these difficulties ariseth the injunction of the especial way and manner of seeking it: “Earnestly follow.” We render the same word by “pursue,” Psalm 34:14; and “ensue,” 1 Peter 3:11. And it is in both places spoken of as that which exceeds in earnestness and diligence in the seeking of it. It is that which will fly from us, and which we must with all earnestness pursue, or we shall not overtake it. Both the words, in the Hebrew and Greek, do signify “to persecute;” which we know is the fiercest of prosecution. And this is so expressed, because of the many ways and pretences which most men use to avoid peace with those who profess the gospel. All these, as much as in us lieth, we are to overcome in the pursuit of peace, never giving it over whilst we are in this world. 3. And this we are to do “with all men;” that is, all sorts of men, according as we stand in relation unto them, or have occasion of converse with them.
The worst of men are not excepted out of this rule; — not our enemies, not our persecutors; we are still, by all the ways mentioned, to follow peace with them all. Let this alone be fixed, that we are not obliged unto any thing that is inconsistent with holiness, that is contrary to the word of God, that is adverse to the principles and light of our own minds and consciences, for the obtaining of peace with any or all the men in the world, and this rule is absolute and universal. Wherefore, — Obs. I. A frame and disposition of seeking peace with all men, by the means before laid down, is eminently suited unto the doctrine and grace of the gospel. — A froward spirit, apt and ready for strife and contention, to give and receive provocations, to retain a sense of injuries, to be satisfied with uselessness whilst it is supposed they do no wrong, is quite contrary to what the gospel requireth of us. The glory of the kingdom of Christ therein is frequently promised under the name of peace, with a cessation of wars and contentions among men.
And an evidence this is how little of the power of the gospel remains at present in the minds of men in the world, when all things amongst those who are called Christians are filled with hatred, strife, persecutions, and savage warn But this frame is, 1. A great ornament to our profession. A man cannot, in the eyes of men not utterly flagitious and hardened in sin, more adorn the gospel, than by evidencing that in his whole course he doth what in him lies to follow after peace with all men. 2. A great comfort and supportment unto ourselves in our sufferings. For when we have the testimony of our consciences that we have sincerely sought peace with all men, it will not only make us rest satisfied in what they unjustly do unto us, but give us a triumph over them in our minds, in that we have attained a compliance with the will of God above them herein.
The second thing enjoined respects our duty towards God. And there are two things in the words: 1. The duty itself enjoined; and that is holiness. 2. The enforcement of it from its absolute necessity in order unto our eternal blessedness; for without it, destitute of it, we shall never see the Lord. 1. It refers to the same way of seeking it, namely, to “follow it earnestly,” to pursue it by all ways and means appointed unto that end.
Some by “holiness” here understand peculiarly the holiness or purity of chastity; for so is the word used, 1 Thessalonians 4:3, “For this is the will of God, even your sanctification, that ye should abstain from fornication.” There is a peculiar defilement in the sins that are against the body, as the apostle declares, 1 Corinthians 6:18,19. Wherefore the sanctification of the body ( 1 Thessalonians 5:23) by this grace may be peculiarly called our holiness. Besides, the “seeing of God” here referred unto, is peculiarly promised unto “the pure in heart,” Matthew 5:8; because the mind is thereby peculiarly prepared for the divine vision.
But there is no cogent reason why we should restrain the signification of the word. It is universal holiness which is here prescribed unto us. This we are in all things always to follow after. What this evangelical holiness is, what is its nature, wherein it doth consist, what is required unto it, by what means it may be attained and preserved, how it differs from morality, or the virtues of the best of unbelievers; I have declared at large in another discourse, and shall not here again insist upon it. f18 2. The enforcement of this duty is in these words, “Without which no man shall see the Lord.” It is all one whether we understand God absolutely, or the Lord Christ in an especial manner, by the name “Lord;” for we shall never see the one without the other. Christ prays for us, that we may be where he is, to behold his glory, John 17:24. This we cannot do but when we see God also, or the eternal glory of God in him. This sight of God in Christ, which is intellectual, not corporeal; finite, not absolutely comprehensive of the divine essence; is the sum of our future blessedness.
The nature of it I have elsewhere explained. Now this future sight of the Lord doth depend peremptorily on our present holiness. It doth not do so as the meritorious cause of it; for be we never so holy, yet in respect of God we are “unprofitable servants,” and “eternal life is the gift of God by Jesus Christ.” But it doth so on a double account: (1.) Of an eternal, unchangeable, divine constitution. God hath enacted it, as an eternal law, that holiness shall be the way of our attaining and coming to blessedness. (2.) As it is a due prepara tion for it, the soul being by holiness made meet and fit to come to the sight of the Lord, Colossians l:12,13. And therefore ou= cwri>v is well rendered, “qua destitutus,” whereof whoever is destitute, in whom this holiness is not, he shall never see the Lord. And, — Obs. II. They are much mistaken in the Lord Christ, who hope to see him hereafter in glory, and live and die here in an unholy state. It is not privileges, nor gifts, nor church office or power, that will give an admission to this state.
Obs. III. If this doctrine be true, that “without holiness no man shall see the Lord,” the case will be hard at last with a multitude of popes, cardinals, and prelates, who pretend that they have the opening of the door into his presence committed unto them.
Obs. IV We may follow peace with men, and not attain it; but if we follow holiness, we shall as assuredly see the Lord, as we shall come short of this without it.
Obs.V. The same means is to be used for the securing of our present perseverance and of our future blessedness, namely, holiness.
VERSE 15.
From a prescription of necessary duties, the apostle proceedeth to give caution and warning against sundry sins and evils that are contrary unto them, and such as, if admitted, would prove ruinous unto their profession.
And concerning these he gives his caution not directly unto individual persons, but unto the whole church, or society of professors, with respect unto their mutual duty among themselves.
Ver. 15 . — jEpiskopou~ntev mh> tiv uJsterw~n ajpo< th~v ca>ritov tou~ Qeou~mh> tiv rJi>za pikri>av a]nw fu>ousa ejnoclh~| , kai< dia< tau>thv mianqw~si polloi> .
Ver. 15. — jEpiskopou~ntev . Vulg., “contemplantes.” The Rhemists more properly, “looking diligently.” Syr., ˆyrihiz] ˆYty]wæh\wæ , “and be ye watchful,” “take ye, heed.” “Prospicientes,” “superintendentes,” “using diligent inspection and oversight.”
Mh> tiv uJsterw~n , “ne quis desit gratiae Dei.” Rhem., “lest any man be wanting to the grace of God;” which mistake in the translation some expositors of the Roman church make use of to prove that all the efficacy of divine grace depends on the use of our free-will in compliance with it.
Syr., “lest a man” (any man) “be found among you ah;l;aDæ at;Wby]fæ ˆme rysihD” “destitute or forsaken of the grace of God.” “Ne quis deficiat a gratia Dei;” “come behind,” “come short,” or “fail.” We put “fall from” in the margin; which the word doth not signify.
JRi>za pikri>av , “radix amaritudlnis,” “radix amara;” that is, vaOr hr,Po vr,vo hn;[\læw] , Deuteronomy 29:17, “a root that beareth gall” (or “poison”) “and wormwood.” jEnoclh~| . Vulg., “impediat,” “do hinder.” “Obturbet,” “should trouble.”
Ver. 15. — Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled.
What is required of us in our own persons was before prescribed in positive duties; here is declared what is our work and duty towards others, with respect unto sins contrary to those duties. For this and the ensuing instructions concern the body of the church, or society of the faithful, as unto what is mutually required of them and amongst them. And although the practice be always lost in the world, the rule abides for ever.
There are two things in the words: 1. A duty enjoined, “Looking diligently.” 2. A double evil cautioned against, to be prevented by the exercise of that duty: (1.) “Any man’s failing of the grace of God: “ wherein we must inquire, [1.] What is meant by “the grace of God;” [2.] How any man may “fail” of it. (2.) A “root of bitterness springing up,” etc: and hereof we must inquire, [1.] What is this “root of bitterness;” [2.] What is the progress of the evil contained in it; as, 1st. It “springeth up;” 2dly. It “troubles all;” 3dly. It “defiles many.”
And there is a progress in evil intimated, from the less to the greater. It is a less evil for any one to “fail of the grace of God” in his own person, (though the greatest of evils unto himself,) than to be a “root of bitterness to trouble and defile others” also. And the apostle would have us obstare principiis, to hinder the entrance of this evil, and so effectually to prevent its progress. 1. The duty prescribed is, to “look diligently” after this matter. The word is only twice used in the Scripture, here and 1 Peter 5:2. And in that place of Peter it de- notes the discharge of the office-duty of the elders of the church, in their care and oversight of the flock. Here it respects the common charitative duty of all believers, as they are called unto it by occasions and circumstances. So there are sundry other duties, which are given in charge unto the officers or guides of the church, to be authoritatively attended unto, and discharged by virtue of their office, which yet, being in themselves of a moral nature, are incumbent on all believers in a way of love or charity.
But this looking diligently unto the good of others, and to prevent their evil, is not here prescribed as a moral duty, whereunto we are obliged by the light of nature and royal law of love, but as that which is also an especial institution of Christ, to be observed in his church. The Lord Christ hath ordained, that the members of the same church or society should mutually watch over one another, and the whole body over all the members, unto their edification. This therefore is here prescribed unto these Hebrews; and that the practice of it is so much lost as it is, is the shame and almost ruin of Christianity.
The word signifies a careful inspection unto a certain end. And hereof there are two parts: first, The promotion of spiritual good; secondly, The prevention of all that is spiritually or morally evil. Hereunto it is peculiarly applied by the apostle in this place. And he instanceth in four things in this and the following verse: (1.) Failing of the grace of God; (2.) The springing up of a bitter root; (3.) Fornication; (4.) Profaneness: wherein he compriseth the principal sins of the flesh and of the spirit which professed Christians are in danger of. And he doth it in a regular gradation, from the lowest declension from grace unto the highest contempt and defiance of it; as we shall see in the opening of the words. 2. (1.) The first evil to be obviated by this church- inspection, is failing of the grace of God: “Lest any man fail of the grace of God.” [1.] By the “grace of God,” God’s gracious favor and acceptance in Christ, as it is proposed and declared by the gospel, is intended. Herein all spiritual mercies and privileges, in adoption, justification, sanctification, and consolation, do consist. For these things proceeding from the love, grace, and goodness of God in Christ, and being effects thereof, are called “the grace of God.” The attaining and participation of these things, is that which in the faith and profession of the gospel men aim at and design; without which both the one and the other are in vain. [2.] This grace, under all their profession of the gospel, men may “fail of;” which is the evil cautioned against. The word uJstere>w , signifies sometimes “to want, or be deficient in any kind,” Matthew 19:20; Luke 15:14, 22:35: sometimes “to come behind,” 1 Corinthians 1:7; 2 Corinthians 11:5: sometimes “to be destitute,” Hebrews 11:37: sometimes “to fail or come short of,” as Romans 3:23; Hebrews 4:1.
See the exposition of that place. It nowhere signifies to fall from: so that the inquiries of men about falling from grace, as unto these words, are impertinent. Wherefore, to “fail of grace,” is to come short of it, not to obtain it, though we seem to be in the way thereunto. See Romans 11:7, 9:30, 31. So also to “fall from grace,” Galatians 5:4, is nothing but not to obtain justification by the faith of Christ.
This, therefore, is that which the apostle intimates, namely, that there were, at least there might be, in the church, some or many, who, under the profession of the truth of the gospel, yet, through their sloth, negligence, formality, unbelief, or some other vicious habits of their minds, might not attain unto the grace and favor of God, exhibited therein unto sincere believers. For this comes not to pass without their own guilt. And the mind of the Holy Ghost in the words may be comprised in the ensuing observations.
Obs. I. The grace, love, and good-will of God, in the adoption, justification, sanctification, and glorification of believers, is proposed unto all in the gospel, as that which may infallibly be attained in the due use of the means thereunto appointed; namely, sincere faith in Christ Jesus.
Obs. II. The outward profession of the gospel, with the performance of the duties and enjoyment of the privileges thereunto belonging, will not of themselves instate any man in the grace of God, or an assured interest therein— Men deceive themselves when they rest in these things. And multitudes do so; yea, the most are angry if they are told that there is any more required of them.
Obs. III. There is no man who, under the profession of the gospel, comes short of obtaining the grace and favor of God, but it is by reason of himself and his own sin. — The proposal of it, on the terms expressed in the gospel, is sure, and none shall ever fail of it who embrace it on these terms. This is included in the word, which hath a charge in it of a vicious deficiency in seeking after this grace.
Obs. IV. Negligence and sloth, missing of opportunities, and love of sin, all proceeding from unbelief, are the only causes why men under the profession of the gospel, do fail of the grace of God.
Now this is the first thing which the apostle enjoins believers to exercise their church-inspection about, namely, lest there should be amongst them unsound professors; such as, through their negligence, carelessness, and fostering the love of some sin, or of the world, were not like to attain unto the grace of God, on the terms of the gospel. These they were to consider in all their circumstances and temptations, to instruct, exhort, warn, and admonish, that they might be brought unto sincerity in faith and obedience.
This was their charitative episcopacy; this was the duty, this was the practice of the members of churches of old: and it is not to be admired if many churches now come short of them in faith and holiness, seeing the very duties whereby they might be preserved and promoted are lost or despised. Whatever is pretended to the contrary, if any one should endeavor the reduction of some such known duties into the practice of churches, he would be laughed to scorn.
This is the first and the least degree of men’s miscarriage under the profession of the gospel; yet is it that from whence all the rest of the evils mentioned do arise and proceed. For of this sort of men it is, — from them that fail of the grace of God under the profession of the gospel, as unto a real interest therein, — that those who fall into the ensuing crimes do come. (2.) The next evil cautioned against, is the “springing up of the root of bitterness.” And we must inquire, [1.] What is this “root of bitterness; [2.] How it ‘springeth up;” [3.] How it “troubles” all; [4.] How it “defileth many:” which is the progress here assigned unto it by the apostle. [1.] As to the first, all agree that the apostle hath respect unto the words of Moses, Deuteronomy 29:18, “Lest there should be among you a root that beareth gall and wormwood.” Gall, or hemlock, was a poisonous weed in the eastern countries, as Hosea 10:4; and these names are applied unto poisonous sins, Amos 6:12; Deuteronomy 32:32. Now it is evident, that, in the words of Moses, by this “root,” a person, or persons inclining to apostasy and departure from God are intended. So the foregoing words do make it manifest, “Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from theLORD our God, to go and serve the gods of these nations;” that is, “Lest there should be among you a root that beareth gall and wormwood.” ‘Be it one or more, “man or woman, family or tribe,” that is thus affected, it is a “root of bitterness” among you.’ Hence it is evident what or who it is that the apostle intendeth. It is not any evil in the abstract, any heresy or sin, but persons guilty of this evil, which he intends. And this is that which in another place he expresseth by “an evil heart of unbelief, in departing from the living God;” which he cautioneth these Hebrews to exercise their mutual inspection about, as he doth in this place, Hebrews 3:12-15. See the exposition. Wherefore this “root of bitterness,” is persons in the church whose hearts are inclined and disposed unto apostasy from the gospel, on one pretense or another, with a return either to Judaism or sensuality of life, as the following instances do also intimate. And this exactly answers the sin condemned in Moses, of a “heart turning away from theLORD our God.” And it is evident that there were many such at that time among the professing Hebrews.
And this evil is called a “root of bitterness:” 1st. A “root,” and that on a double account: (lst.) Because at the beginning it is hidden in the hearts of men, where it cannot be discovered. So speaks Moses, “Whose heart turneth away.” So it is with roots, until they discover themselves by springing up. (2dly.) Because from hence, from this “evil heart of unbelief,” doth the whole evil of apostasy in every way proceed, as fruit from its proper root. And 2dly . It is called a root of “bitterness,” because of its noxious and poisonous qualities in them in whom it is, and unto others also. [2.] Towards the completing of the evil intended, it is said that this root “springeth up.” This is the natural way whereby a root discovers itself, both where it is and of what nature. Generally, when men’s hearts are inclined unto apostasy from the gospel, as then to Judaism, and now to Popery, they conceal it for a season, like a root in the earth; but as they have opportunity they begin to discover what is within. And several ways they do so. Commonly they begin the discovery of themselves in the neglect of church assemblies and duties, as the apostle declares, Hebrews 10:25,25; thence they proceed to perverse disputings, and contentions against the truth, 1 Timothy 6:5; and so go on to manifest themselves in practices, as occasions, opportunities, and advantages are ministered. This root will not always lie covered, this evil heart will manifest itself: which is the springing up which is here intended. [3.] The first effect hereof in the church is trouble springing up; “do trouble you.” It doth so, it will do so, in and upon its springing up. The word is nowhere used in the Scripture but in this place. It is “to give trouble by bringing things into disorder, tumult, and confusion.” And a threefold trouble is, or may be, given unto the church by this means: 1st. A trouble of sorrow and grief, for the evil, sin, and eternal ruin, of those who have been united with them in the same society of the profession of the gospel It is no small trouble, unto them who have the bowels of Christian compassion, to see men wilfully ruining their own souls, as they do in this case, Hebrews 10:26-29. 2dly. When those in whom this root is are either confident or many, they will trouble the church, disorder it, and cast things into confusion, by wrangling disputes, speaking perverse things, endeavoring to draw disciples, to corrupt and deceive; as is the way and manner of all apostates. 3dly. They trouble the church, by bringing an evil report upon it, for divisions, contentions, and instability; ofttimes also, by one means or another, exposing it to external trouble and persecution. This is the first effect which the springing up of this root of bitterness in churches, or among professors of the gospel, doth produce; it troubleth them. And herein the apostle includeth an argument unto the diligent inspection which he exhorts unto, namely, the prevention of this trouble in the church. [4.] The last effect of it, the utmost of its progress, is, that “many be defiled” by it. “And thereby,” — by this root, so springing up, and bearing this fruit of trouble. A dangerous thing it is to have such things fall out in churches; namely, that there be amongst them a man or woman, a family or tribe, few or more, that on any pretences incline unto a departure from the truth of the gospel. It seldom stops with themselves. The ignorance, negligence, darkness, but especially the want of experience of the power of the truth of the gospel, are easily imposed on by them, and thereby they are defiled. And thus it often falls out, not with one or two, but with “many.” Ofttimes whole churches have been ruined by this means; yea, hereby a fatal apostasy was introduced in all the visible churches of the world.
There is no difficulty in the expression of the apostle, of their being “defiled;” as though it were not proper to be defiled by a root springing up. For the apostle doth not speak of the manner of its operation and infection, but of the effect it produceth; and this is, that men who have been cleansed by baptism, and the profession of the truth, should be again contaminated with abominable errors, or filthy lusts, as it is fully declared, 2 Peter 2:18-22. And we may observe, — Obs. V. That the root of apostasy from God and the profession of the gospel may abide invisibly in professing churches — So our apostle declares it at large, 2 Timothy 2:16-21; with the reason of it. And we may hence infer, 1 . That we ought not to be surprised when any such root discovereth itself by springing up; it is no more but what we are warned of. 2. That in such a season it is divine election that secures true believers from apostasy and defilement, 2 Timothy 2:19, Matthew 24:24.
Obs. VI. Spiritual evils in churches are progressive. — From small, imperceptible beginnings, they will grow and increase to the worst of evils, 2 Timothy 2:17, 3:13. And it will hence follow, that it is the duty of churches to watch against the first risings and entrances of such evils amongst them; which is here given them in charge.
Obs. VII. It is the duty of churches, what in them lies, to prevent their own trouble, as well as the ruin of others.
Obs. VIII. There is a latent disposition in negligent professors to receive infection by spiritual defilements, if they are not watched against, — “Many will be defiled.”
Obs. IX. That church-inspection is a blessed ordinance and duty, which is designed by Christ himself as a means to prevent these contagious evils in churches. — And the neglect of it is that which hath covered some of them with all manner of defilements.
VERSES 16,17.
Mh> tiv po>rnov h\ be>zhlov wJv jHsau~ , o[v ajnti< brw>sewv mia~v ajpe>doto ta< prwtoto>kia auJtou~? i]ste ga Mh> tiv po>rnov . Syr., “lest any man should be found among you who is a fornicator.’’ ]H be>zhlov . Syr., aper]wæ , and “fainting,” or a backslider. jAnti< brw>sewv mia~v . Vulg., “propter unam escam.” Rhem., “one dish of meat.” Bez., “uno edulio;” “one morsel,” something to be eaten at once.
We say, “one morsel of meat;” but it was “broth,” which is no less “edulium” than meat.” ]Iste ga>r . Vulg., “scitote enim.” “For know ye,” imperatively. “For ye do know.” Syr., ˆWTn]aæ ˆy[ir]y; , “you are knowing of it.”
Ver. 16,17. — Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.
The apostle proceeds to give other instances of such evils as whereby Christian societies would be corrupted, and way made for total apostasy; which were to be diligently heeded and carefully watched against. And the end hereof is, that either such evils may be prevented, or those who are guilty of them be recovered, (the difficulty whereof in the latter instance is declared), or be cast out of the church, that it be not defiled; which are the ends of this inspection.
He puts together “fornication” and “profaneness;” and that probably for these three reasons: 1. Because they are, as it were, the heads of the two sorts of sins that men may be guilty of, namely, sins of the flesh, and sins of the mind, Ephesians 2:3. 2. Because they usually go together. Fornicators, — that is, those who are habitually so, — do always grow profane; and profane persons, of all other sins, are apt to set light by fornication. These things are written with the beams of the sun in the days wherein we live. 3. They are the especial sins whose relinquishment by sincere repentance is most rare. Few fornicators or profane persons do ever come to repentance.
It is one of these alone, namely, profaneness, whereof we have an instance in Esau. The Scripture mentioneth nothing of his fornication. His taking of wives from among the Hittites, — who seem to have been proud, evil, idolatrous persons, in that they were “a grief of mind,” or a bitter provocation, “unto Isaac and to Rebekah,” Genesis 26:34,35, — cannot be called fornication, as the sense of the word was then restrained, when the evil of polygamy was not known.
There is in the words, 1. The evils to be watched against, in the way and manner before declared. 2. An effectual motive to abstain from the latter of them, taken from the example of one who was guilty of it, and the success of that guilt; which was Esau. 3. In that example we may observe, (1.) That he is charged with this sin of profaneness; (2.) The way whereby he manifested himself so to be, or wherein his profaneness did consist; (3.) The issue of it; (4.) His vain attempt to recover himself from that condition whereinto he was cast by his profaneness: all which must be opened. 1. The first evil mentioned is “fornication.” But the caution is given, as unto the church, with respect unto persons in the first place: “That there be no fornicator.” Reference is had unto the former charge: ‘Look ye to it diligently, that there be no fornicator in your society. Take care that no persons fall into that sin; or if they do, let them be removed from among you. The sin is evil unto them, but the communion of their persons is evil unto you.’
Now, because the apostle placeth this evil, with that which follows, at the door of final apostasy, and doth more than intimate the difficulty, if not the moral impossibility, of the recovery of those who are guilty of them, we must inquire into the nature of it, and thereon its danger. And, — (1.) This sin is most directly and particularly opposite unto that holiness which he is exhorting them unto, as that without which they shall not see theLORD. And some do judge, that by “holiness’’ in that place, the contrary habit unto fornication is intended. However, this is peculiarly opposite unto gospel holiness and sanctification, as the apostle declares, 1 Corinthians 6:18-20. And it is that sin which men who are forsaking the profession of holiness do usually fall into, as experience testifieth. (2.) Though here and elsewhere the sin of fornication be severely interdicted, yet in this place the apostle doth not intend every such person as may, through temptation, be surprised into that sin, nor will one fact give this denomination; but those who live in this sin, who are fornicators habitually, — such as are placed at the head of them that shall never inherit the kingdom of God, 1 Corinthians 6:9. Such are to be excluded out of the church, as a certain pledge and token of their exclusion out of heaven. It is no wonder, therefore, if the apostle intimates a great difficulty of the recovery of such. (3.) Under this name of “fornicator,” or fornication, all sins of the same kind are intended. For the Scripture calls all conjunction with women, not in lawful marriage, by the name of fornication, 1 Corinthians 5:9-12; Ephesians 5:5; 1 Timothy 1:10. So that by “fornicators,” whoremongers and adulterers, as it is expressed, Hebrews 13:4, or all such as sin against their own bodies, be it in or out of the state of wedlock, be it with single or married persons, are intended. Wherefore the warning doth not respect the practice of the Gentiles at that time, wherein the fornication of single persons was lightly set by; nor the licentiousness of the Jews, who thought it no sin to accompany with a heathen, at least if she were not in wedlock; but it is general, as unto all who are so guilty of uncleanness as to come under this denomination. (4.) This is a sin, which when men are habitually given up unto, they are never, or very rarely, recovered from it. When any sensual lust hath obtained a habitual predominancy in any, it doth contract so intimate a league with the flesh, as it is hardly eradicated. Such sins do usually keep men secure unto the future judgment,. Hence God, for the punishment of idolatry, gave some up unto uncleanness, through the lusts of their own hearts, Romans 1:24-26, namely, that by them they might be secured unto that eternal vengeance which they had deserved. (5.) There is no sort of sinners that would be so scandalous unto churches, should they be tolerated in them, as fornicators. And therefore the Pagans endeavored, in the utmost of their malice and false accusations, to fasten the charge of adulteries, incests, promiscuous lusts and uncleanness, on Christians in their assemblies. For they knew full well, that let them pretend what else they pleased, if they could fix this stain upon them, they would be the common hatred and scorn of mankind. For the higher men’s pretences are unto God and religion, if they issue in such vile lusts, they are the more contemptible, and the more to be abhorred. Whereas, therefore, the church doth make a peculiar profession of a separation and dedication unto God, in holiness, purity of heart and life, nothing can be a greater reproach unto it than that fornicators should be found in its communion. And the carelessness of the visible church herein for some ages, suffering licentiousness of life in the lusts of the flesh to diffuse itself greatly amongst its members, being promoted in the clergy by an interdiction of lawful marriage unto them, proved its ruin. And, — Obs. I. That church which tolerates in its communion men living in such gross sins as fornication, is utterly, as unto its discipline, departed from the rule of the gospel. And it is also hence evident, that, — Obs. II. Apostatizing professors are prone to sins of uncleanness. — For being overcome of the flesh, and brought into bondage, as Peter 2:19, they are slaves and debtors unto it, to serve it in the lusts of uncleanness. 2. The second evil to be watched against is “profaneness;” or that there be no profane person among them. For it is persons that are firstly intended, as is evident in the instance of Esau. To be “profane,” may be taken passively or actively. In the first sense, it is a person or place separated and cast out from the society of things sacred. So holy things are said to be profaned, when men take off the veneration that is due unto them, and expose them to common use or contempt. “To profane,” is to violate, to corrupt, to prostitute to common use, things sacred and holy, either in their nature or by divine institution. “Profane” actively, is one that despiseth, sets light by, or contemneth sacred things. Such as mock at religion, or who lightly regard its promises and threatenings, who despise or neglect its worship, who speak irreverently of its concerns, we call profane persons; and such they are, and such the world is filled withal at this day.
This profaneness is the last step of entrance into final apostasy. When men, from professors of religion, become despisers of and scoffers at it, their state is dangerous, if not irrecoverable. 3. An instance of this evil is given us in Esau: “A profane person, as Esau.” ‘ That is,’ say some, ‘ he was the type of a profane person; it doth not appear that he was such himself.’ But the apostle calls him expressly, a “profane person,” and declares how he evidenced himself so to be, or wherein his profaneness did consist. And the truth is, there are very few in the Scripture concerning whom more evidences are given of their being reprobates. And this should warn all men not to trust unto the outward privileges of the church. He was the first-born of Isaac, circumcised according to the law of that ordinance, and partaker in all the worship of God in that holy family; yet an outcast from the covenant of grace and the promise thereof. 4. The way whereby he exerted and manifested his profaneness is declared: “Who for one morsel of meat sold his birthright.”
Many expositors, in the consideration of the sin of Esau, as it is recorded, Genesis 25:29-34, reflect on many crimes in him, especially intemperance and gluttony; as far as I can see, without cause. His desire of food from his own brother, when he was hungry and faint, might be harmless. But he fell into his sin on the occasion that then fell out; which the apostle here reports as unto the matter of fact, and chargeth on profaneness. The matter of fact is known, and we must inquire wherein his profaneness acted itself. And it did so, — (1.) In a readiness to part with his birthright, with whatsoever was contained in it and annexed unto it. Though I suppose he was then very young, for the story is added immediately after these words, “And the boys grew,” verse 27; yet being bred in the family of Isaac, he could not but know what did belong to that birthright, and what was annexed unto it by divine institution. And whereas, as we shall see, this had something in it that was sacred, the undervaluing it was a high profaneness; we must inquire hereon, what this birthright was, and how he sold it, and wherein he manifested himself to be profane thereby.
He sold ta< prwtoto>kia auJtou~ , “suum jus primogeniti,” Bez;. “his right of the first-born.” “Jus primogeniturae suae, “the right of his own primogeniture;” the things belonging unto him as the first-born.
It is evident in the Scripture, that there were many rights and privileges of primogeniture in the church; some of them arising from the light of nature, and so common amongst all mankind; and some of them of divine institution.
Among these, the Jews, many of them, do reckon the priesthood; and they are followed herein by most of our expositors. But I am much mistaken if, by “the priesthood of the first-born,” the Jews intend any thing but their dedication unto God by virtue of the law of the sanctification of every male that opened the womb, Exodus 13:2, 22:29, 34:19: whence they were changed for the Levites, who were taken into the sacred office, Numbers 8:16-18. The priesthood, therefore, being settled in that tribe, which God took in exchange for the first-born, who were dedicated by the law of opening the womb, they called their state a priesthood. But it doth not appear that there was any ordinary office of the priesthood until the institution of that of Aaron, to be typical of the priesthood of Christ; only there was one person before extraordinarily called unto that office, unto the same purpose, namely, Melchizedek. But the reader, if he please, may consult our Exercitations on the Priesthood of Christ, prefixed unto the second volume of this Exposition, where these things are handled at large, Exercitations 25-34., I shall not therefore admit this among the privileges of the birthright, and can give arguments sufficient to disprove it. But this is not a place to insist on these things. A double portion of the paternal inheritance was ascertained unto the firstborn by the law, Deuteronomy 21:17. And this was but the determination of the light of nature unto a certain measure; for a natural reason is given for it: “He is the beginning of his strength: the right of the first-born is his.” So when Reuben forfeited his birthright, the double portion was given unto Joseph and his sons, 1 Chronicles 5:1. This right, therefore, was certainly sold, what lay in him, by Esau.
There was also in it a right of rule and government, ever the rest of the children of the family; which was transferred to Judah on the forfeiture made by Reuben, 1 Chronicles 5:2. And therefore when Isaac had transferred the birthright and blessing unto Jacob, he tells Esau, “I have made him thy lord, and all his brethren have I given to him for servants,” Genesis 27:37.
These things did ordinarily, yea constantly, belong unto the firstborn. [But moreover, there was a blessing that from Abraham ran in the patriarchal line, which was communicated from father unto son, containing an enclosure of all church privileges, and the preservation of the promised Seed. This, I confess, was distinct from the birthright, and so it was distinguished by Esau, who in his complaint of his brother, cried out, “He hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing,” Genesis 27:36.
But although it was not annexed inseparably unto the birthright, yet there was a just expectation that it should be conveyed according to the primogeniture. Hence not only Esau calls it his blessing, “He hath taken away my blessing,” verse 36, but Isaac calls it so too, “He hath taken away thy blessing,” verse 35. It was not his by divine destination, as appeared in the issue; nor had he made it his by obtaining an especial interest in the promise by faith, for he had it not; but in the ordinary course it was to be his, and in the purpose of his father it was his, and so in his own expectation: but God cut off the line of succession herein, and gave it unto Jacob.
Now, as Jacob, in his whole design, aimed not at personal riches and power, wherein he was contented to see his brother far exceed him, as he did; but at an inheritance of the patriarchal blessing, wherein the promised Seed and the church-state were contained, whereinto the birthright was an outward entrance, a sign and pledge of it: so Esau, by selling his birthright, did virtually renounce his right unto the blessing, which he thought annexed thereunto. (2.) But it may be inquired how he sold this birthright, or how he could sell that which was not in his own power. The word is ajpe>doto , “he gave away,” or “he gave up;” but whereas he did it on a price which he esteemed a valuable consideration for it, and did make an express bargain about it, the sense intended in the word is, that he sold it, as it is expressed, Genesis 25:33.
He could not by any contract change the course of nature, that he who was the first-born should really not be so; but it was his right by virtue thereof that he parted withal. Now, although this was not absolute, or immediately vested in him, seeing the father, yet living, might on just causes disinherit the first-born, as Jacob did Reuben; yet he had a right unto it, “jus ad rein,” and an assured interest in it, as unto his father’s affections. This he renounced; and hereby also he virtually parted with the blessing. But this he directly apprehended not. Wherefore although he never sought the recovery of the birthright, whose renunciation he had confirmed with an oath, yet he hoped that he might retain the blessing still. (3.) It is evident how in all this action he carried it profanely. For, [1.] He discovered an easiness and readiness to part with his birthright, and all that was annexed thereunto by divine institution. Had he placed his principal interest therein, had he considered aright the privilege of it, had he by faith entertained the promise that went along with it, he would not have been so facile, nor so easily surprised.into a renouncing of it. But being a man given wholly to his pleasures, and the love of present things, he seems scarce ever to have entertained serious thoughts about what it was significant of, in things spiritual and heavenly. [2.] In that he did it on so slight an occasion, and valued it at so small a rate as one “mess of pottage,” or one “morsel of meat;” that is, of what was to be eaten. [3.] In that, without further deliberation, he confirmed the sale with a solemn oath; whereby he discovered the highest contempt of what he had parted withal. [4.] In his regardlessness of what he had done, after the power of his present temptation was over: for it is said, “He did eat and drink, and rose up and went his way,” as a man utterly unconcerned in what he had done; whereon the Holy Ghost adds this censure, “Thus Esau despised his birthright.” He did not only sell it, but despised it, Genesis 25:31-34.
This was the profaneness of Esau. And we may observe, that, — Obs. III. Evil examples proposed in Scripture-light, divested of all colors and pretences, laid open in their roots and causes, are effcacious warnings unto believers to abstain from all occasions leading unto the like evils, and much more from the evils themselves. — To this end is the sin of Esau here called over.
Obs. IV. Where there is in any a latent predominant principle of profaneness, a sudden temptation or trial will let it out unto the greatest evils, as it was with Esau; and we see it daily verified to amazement.
Obs. V. This principle of profaneness, in preferring the morsels of this world before the birthright privileges of the church, is that which at this day threatens the present ruin of religion. — What is it that makes so many forsake their profession in a time of trial or persecution? It is because they will not be hungry for the gospel; they will have their morsels, which they prefer before the truth and privileges thereof.
What makes the profession of religion in some nations to totter at this day? Is it not because of the morsels of outward peace, with, it may be, dignities and preferments that lie on the other side, and some present hunger or supposed want of earthly things, that they may fall into? Let men pretend what they please, it is from a spirit of profaneness that they forsake the privileges and assemblies of the church for any outward advantage; and what will be their success, we shall see in the next verse.
Ver. 17. — “For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place for repenance, though he sought it carefully with tears.” 1. The efficacy of the example proposed consists in the due consideration of the consequent of the sin exemplified. ‘Such was the sin of Esau, which ye ought to watch against in yourselves and others; for ye know what ensued thereon.’ This the particle, “for,” declares to be the reason of the following account of it. 2. The way is expressed whereby they understood this consequent of Esau’s sin: “Ye know.” They knew it from the Scripture, where it is recorded. He supposeth them acquainted with the Scriptures, and what is contained in them; as they were; in like manner as he says of Timothy, Timothy 3:15; as it is the duty of all Christians to be. Besides, there is a peculiar force of persuasion and conviction, when we argue from men’s own knowledge and concessions. ‘Ye know this yourselves; ye know it full well from the Scripture, and therefore let it be of great weight and consideration with you.’ 3. The general force of the exhortation from the consideration of the event of Esau’s profaneness, is taken from the surprisal that befell him when he found what his sin had brought him unto. For he is represented as a man under great amazement, as if he had little thought to fall into such a condition. And thus at one time or another it will befall all profane persons, who have refused the mercy and privileges of the gospel; they shall at one time or other fall under dreadful surprisals, in life, or at death, or at the last day. Then shall they see the horror of those crimes which before they made nothing of. Wherefore the Hebrews are here warned, and all professors of the gospel with them, that they decline not from their profession, lest they fall into the like surprisals, when it is too late to seek for deliverance out of them. 4. What he did upon this surprisal, with the effects of it, are declared, — (1.) The time wherein he did it is noted; it was “afterward.” This afterward was not less, perhaps, than forty or fifty years. For he sold his birthright when he was young; now, when he designed the receiving of the blessing, Isaac was old, namely, about an hundred and forty years old, Genesis 27:2. So long did he live in his sin, without any sense of it or repentance for it. Things went prosperously with him in the world, and he had no regard in the least of what he had done, nor of what would be the end of it.
But falling now into a new distress, it fills him with perplexity. And so it is with all secure sinners. Whilst things go prosperously with them, they can continue without remorse; but at one time or other their iniquity will find them out, Genesis 42:21,22. (2.) What he designed; and that was, to inherit the blessing: “He would have inherited the blessing.” He esteemed himself the presumptive heir of the patriarchal blessing, and knew not that he had virtually renounced it, and meritoriously lost it, by selling his birthright. So the apostle here distinguisheth between the birthright and the blessing. He “sold” birthright, but would have inherited the blessing; esteemed it to belong unto him by right of inheritance, when he had himself destroyed that right. So he distinguished himself: “He took away my birthright; and, behold, now he hath taken away my blessing,” Genesis 27:86. He had, no doubt, an apprehension that there were many excellent things contained in it; especially, a flourishing state and condition in this world, in a multiplication of posterity, and power over enemies, which were express in the promise made unto Abraham, Genesis 22:17. This made him put in his claim for the blessing, without the least sense of the spiritual privileges of it; for he was a “profane person.” And herein he was a type of the unbelieving Jews at that time; for they adhered to the outward things of the blessing, the carcass of it, unto the rejection of Him who was the whole life, soul, and power of it. And it is not unusual, that men should earnestly desire the outward privileges of the church, who value not the inward grace and power of them; but they are profane persona (3.) The event of this attempt was, that “he was rejected.” “He was reprobated.” So translators generally. Not that his eternal reprobation is hereby intended, (but this open, solemn rejection of him from the covenant of God, and the blessings thereof, was an evidence of his being reprobated of God, whence he is proposed as the type of reprobates, Romans 9:11,12), but the refusal of his father to give him the patriarchal blessing is that which is here intended. (4.) There is his behavior under this rejection, and the event thereof: “He sought it diligently with tears,” but “he found no place of repentance.” For that which the apostle intends fell out after his rejection, when his father had declared unto him that his blessing was gone for ever, Genesis 27:33-38. It is all one whether we refer aujth>n , in the close of the verse, unto the remote antecedent, “the blessing,” or unto the next, which is “repentance;” for that which he sought for in repentance, namely, the repentance of his father, or the change of his mind, was the blessing also.
For it is now generally agreed by all, that there is nothing in the words which should in the least intimate that he sought of God the grace of repentance; nor is there any thing in the record that looks that way. And I shall rather interpret this word, with Beza, of the blessing, than of the repentance of Isaac; because his cry in the story was immediately and directly for the blessing. (5.) The manner how he sought the blessing, is, that “he did it diligently with tears.” So the apostle expresseth the record, Genesis 27:38, “And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice and wept:” as those also of verse 34. No man, considering the intense affections that were between them, can express that conflict of nature which was on this occasion between Isaac and Esau. But in the one, grace and submission unto the will of God overcame all natural reluctancy; in the other, resolution for further sin offered itself for relief, — “he said in his heart that he would slay his brother,” verse 41. So it is in all like cases. Things that are most terrible and convulsive to nature, in them that believe, are brought into order in due time by grace and resignation unto the will of God; and on the other hand, sin, with its deceitful contrivances, will not cease to offer its reliefs unto unbelievers in distress, until all hopes are cut off and vanished for ever.
But because here is an appearance of somewhat more than ordinary severity, in the peremptory denial of a divine blessing unto one who so earnestly sought and cried for it, the manner of his seeking it must be considered. And, — [1.] He did it when it was too late. For he had not only forfeited his right unto it long before, and lived in impenitency under that forfeiture, but the sacred investiture of another in that blessing was solemnly past, which could not be recalled. So speaks Isaac even under his surprisal: “I have blessed him; yea, and he shall be blessed,” Genesis 27:33.
Whatever men may pretend, whatever presumptuous sinners may flatter themselves withal, there is a limited time of the dispensation of grace, beyond which men shall not be admitted unto a participation of it, nor shall ever use the right way of attaining it. And this they may do well to consider who spend their lives in continual procrastination of their conversion to God. They may live, yet their time may be past, and a caveat entered against them, that they shall never enter into God’s rest. See Hebrews 3: 11-15, with the exposition. [2.] He sought it not at all in a due manner. Outward vehemency in expressions, and tears, may be influenced by such considerations as not to be an evidence of inward sincerity. He sought it not of God, but only of him that was the minister of it. And according to the law of God’s institution, the ministers of gospel blessings may be limited from a communication of them; but there is no law or bounds put unto the infinite treasures of divine goodness, if application be made thereunto in a due manner. But he sought the end without the means: he would have the blessing, but he used not the means for the attaining of it; namely, faith and repentance. For notwithstanding all his sorrow and trouble upon his disappointment, he entertained no thought about any repentance in himself; for he immediately fell into a resolution to follow Cain in his rejection, and to kill his brother.
Yet herein lies the great folly that the generality of men are betrayed into through the deceitfulness ,of sin, namely, that they would have the end, the blessing of mercy and glory, without the use of the means, in faith, repentance, and obedience. But it is in vain to desire or endeavor a separation of those things which God, by an immutable constitution, hath conjoined and put together.
Lastly, The reason of this event is expressed: “He found no place for repentance.” That is, notwithstanding his pretended right, his claim of it, his earnestness with tears about it; notwithstanding the inexpressible affection of Isaac unto him, and his trembling surprisal at an apprehension that he had missed the blessing; yet Isaac did not, could not, might not, change his mind, or repent him of what he had done, in conferring the blessing on Jacob, which God approved of. This sad event had the profaneness of Esau. And we may observe, — Obs. I. This example of Esau cuts off all hopes by outward privileges, where there is an inward profaneness of heart. — He had as much to plead for the blessing, and as fair a probability for the attaining it, as ever any profane hypocrite can have in this world. And, — Obs. II. Profane apostates have a limited season only, wherein the recovery of the blessing is possible. For although here be no intimation of a man’s seeking of repentance from God in a due manner, and being rejected, — which is contrary to the nature of God, who is a rewarder of all that diligently seek him, — yet there is an indication of severity, in leaving men in an irrecoverable condition, even in this life, who are guilty of such provocations.
Obs. III. The severity of God in dealing with apostates is a blessed ordinance for the preservation of them that believe, and the edification of the whole church, Romans 11:22.
Obs. IV. Sin may be the occasion of great sorrow, where there is no sorrow for sin; as it was with Esau. — Men may rue that in the consequents, which yet they like well enough in the causes.
Obs.V. No man knows whereunto a deliberate sin may lead him, nor what will be the event of it. Esau little thought, when he sold his birthright, that he had utterly forfeited the eternal blessing.
Obs. VI. Profaneness and despising spiritual privileges, is a sin that God at one time or other will testify his severity against; yea this, on many accounts, is the proper object of God’s severity. It shall not be spared in the eldest son and most dearly beloved of an Isaac.
Obs. VII. Steadfastness in faith, with submission unto the will of God, will establish the soul in those duties which are most irksome unto flesh and blood. — Nothing could prevail with Isaac to change his mind, when he knew what was the will of God.
VERSES 18-29.
The discourse from hence unto the end of the chapter is of great weight, and accompanied with sundry difficulties, of which expositors do scarcely so much as take notice. Hence many different interpretations are given concerning the design of the apostle, and the principal things intended in the words. And because on the whole it gives the best rule and guidance for its own interpretation, in all the particulars of it, I shall premise those general considerations which will direct us in its exposition, taken from the scope of the words and nature of the argument in hand; as, — 1. The whole epistle, as we have often observed, is, as unto the kind of writing, parenetical. The design of the apostle in it, is to persuade and prevail with the Hebrews unto constancy and perseverance in the profession of the gospel For herein they seem at this time to have been greatly shaken. To this end he considers the means and causes of such backslidings as he warned them against. And these may be referred unto four heads: (1.) An evil heart of unbelief, or the sin that doth easily beset them; (2.) An opinion of the excellency and necessity of Mosaical worship and the old church-state; (3.) Afflictions and persecutions for the gospel; (4.) Prevalent lusts and sins, such as profaneness, fornication, and the like: all which we have spoken unto in their respective places, Hereunto he adds a prescription of that universal obedience, and those especial duties of holiness, which their profession required, and which were necessary to the preservation of it. 2. The main argument which he insists on in general unto this end, and wherein the didactical part of the epistle doth consist, is the excellency, glory, and advantage, of that gospel-state whereunto they were called. This he proves from the person and office of its Author, his priesthood and sacrifice, with the spiritual worship and privileges belonging thereunto. All these he compareth with things of the same name and place under the law, demonstrating the excellency of the one above the other; and that especially on this account, that all the ordinances and institutions of the law were nothing but prefigurations of what was for to come. 3. Having insisted particularly and distinctly on all these things, and brought his especial arguments from them unto an issue, he makes in the discourse before us a recapitulation of the whole: for he makes a brief scheme of the two states that he had compared, balanceth them one against the other, and thereby demonstrates the force of his argument and exhortation from thence unto constancy and perseverance in the faith of the gospel. It is not therefore a new argument that here he proceeds unto; it is not an especial confirmation of his dehortation from profaneness, by the example of Esau, that he doth design: but as Hebrews 8:1, he gives us the kefa>laion , the “head” or sum of the things which he had discoursed concerning the priesthood of Christ; so here we have an ajnakefalai>wsiv , or “recapitulation” of what he had proved concerning the two states of the law and the gospel. 4. This summary way of arguing he had before touched on in his passage, as Hebrews 2:2,3, 3:1-3, etc., 4:1. And he had more distinctly handled the antithesis in it on an alike occasion, Galatians 4:21-28. But here he makes use of it as a close unto his whole disputation, adding nothing unto it but a prescription of particular duties. 5. It must be observed, that the great honor and privilege of the Judaical church-state, whereon all particular advantages did depend, was their coming unto and station at mount Sinai, at the giving of the law. There were they taken into covenant with God, to be his peculiar people above all the world; there were they formed into a national church; there had they all the privileges of divine worship committed unto them. Hereon theirs was “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises,” as the apostle speaks, Romans 9:4. This is that glory which they boast of unto this day, and whereon they rely in their unbelief and rejection of the gospel. 6. Wherefore the apostle, allowing all this communication of privileges unto them at Sinai, observes, that it was done in such a way of dread and terror as that sundry things are manifest therein; as, (1.) That there was no evidence, in all that was done, of God’s being reconciled unto them, in and by those things. The whole representation of him was as an absolute sovereign and a severe judge. Nothing declared him as a father, gracious and merciful. (2.) There was no intimation of any condescension from the exact severity of what was required in the law; or of any relief or pardon in case of transgression. (3.) There was no promise of grace, in a way of aid or assistance, for the performance of what was required. Thunders, voices, earthquakes, and fire, gave no signification of these things. (4.) The whole was hereby nothing but a glorious ministration of death and condemnation, as the apostle speaks, 2 Corinthians 3:7; whence the consciences of sinners were forced to subscribe to their own condemnation as just and equal. (5.) God was here represented in all the outward demonstrations of infinite holiness, justice, severity, and terrible majesty, on the one hand; and on the other, men in their lowest condition of sin, misery, guilt, and death. If there be not, therefore, something else to interpose between God and men, somewhat to fill up the space between infinite severity and inexpressible guilt, all this glorious preparation was nothing but a theater, set up for the pronouncing of judgment and the sentence of eternal condemnation against sinners. And on this consideration depends the force of the apostle’s argument: and the due apprehension and de.. claration of it are a better exposition of verses 18-21 than the opening of the particular expressions will amount unto; yet they also must be explained. 7. It is hence evident, that the Israelites, in the station of Sinai, did bear the persons of convinced sinners under the sentence of the law. There might be many of them justified in their own persons by faith in the promise, but as they stood and heard and received the law, they represented sinners under the sentence of it, not yet relieved by the gospel. And this we may have respect unto in our exposition, as that which is the final intention of the apostle to declare, as is manifest from the description which he gives us of the gospel-state, and of those that are interested therein.
These things are necessary to be premised, unto a right understanding of the design of the apostle in the representation he gives us of the original of the old church-state. And one thing must be observed concerning his description of the gospel-state, which doth ensue. And this is, — 8. That all spiritual things of grace and glory, in heaven and earth, being recapitulated in Christ, as is declared Ephesians 1:10, all brought unto a head and all centring in him, our coming unto him by faith gives us an interest in them all; so as that we may be said to come unto them all and every one, as it is here expressed. There is not required a peculiar acting or exercise of faith distinctly in reference unto every one of them; but by our coming unto Christ we come unto them all, as if every one of them had been the especial object of our faith, in our initiation into the gospel-state.
Hence is the method or order in their expression; he and his mediation being mentioned in the close of the enumeration of the other privileges, as that upon the account whereof we are interested in them all, or as the reason of our so being. 9. The remainder of this discourse consists of two things: — (1.) The enforcement of the exhortation from the balancing of these states, and comparing them together. And this falls under a double consideration: [1.] Of the things themselves on the part of the gospel: and this is from the eternal sanction of it, namely, the certain, infallible salvation of them that do believe, and the no less certain destruction of unbelievers and apostates. [2.] Of the comparison itself between the two states, which confirms that part of the exhortation which is taken from the certain destruction of unbelievers, by evidencing the aggravation of their sin above theirs who despised the law, verse 25. (2.) He issues and closeth the whole argumentative part of the epistle, here summarily represented, with a declaration of the end and issue of the two states which he had so compared; namely, that one of them was speedily to be removed and taken out of the way, and the other to be established for ever, verses 26,27. And hereon he closeth the whole with a direction how to behave ourselves in the evangelical worship of God, in the consideration of his glorious majesty and holiness, both in giving the law and the gospel.
A due attendance unto these rules will guide us in the exposition of this whole context.
Ver. 18,19. — Ouj ga Proselhlu>qate . is the word constantly used by our apostle to express a sacred access, or coming unto God in his worship. See chapter 10:1.
Uhlafwme>nw| o[rei . “the mountain,” is not in the Syriac translation, nor the Arabic; but they retain, “which may be touched,” referring it to the fire, “to the fire which burned, and might be touched.” But the failure is evident; for that of touching relates unto the order about the mount, and not to the fire, which would also be improper. Vulg., “ad tractabilem montem;” Rhem., “a palpable mount;” improperly. Bez., “contrectabilem.” “Tactus sensui expositum.”
Kekaume>nw| . Vulg., “accessibilem ignem;” Rhem., “an accessible fire: “ probably “accensibilem” was intended, whence the Rhemists put “kindled or burning” in the margin; for the fire was inaccessible. Bez., “et ardentem ig-nero.” “Ignem incensum.” Some refer kekaume>nw| to o[rei , as we do, “the mount that burned;” some join it with puri> , “the fire that burned,” which I rather choose.
Kai< sa>lpiggov h]cw . Syr., an;r]qæD] al;q;l] “to the voice of the horn;” alluding to the rams’ horns whereof they made a kind of trumpets.
Ver. 18,19. — For ye are not come unto the mount that might be touched, and that burned with fire, [or the fire that burned,] nor unto blackness, and darkness, and tempest, and the sound of the trumpet, and the voice of words, which [voice] they that heard entreated that the word should not be spoken to them any more.
The general scope of the words must be first opened, and then the particular expressions contained in them.
The principal design in hand is a description of that evangelical state whereinto the Hebrews were called, which they were come and entered into; for from thence the apostle infers his ensuing exhortation. But this their coming he expresseth negatively, to introduce a description of the church-state under the old testament, and the manner of the people’s entrance into it; whence he confirms both his argument and his exhortation: “Ye are not come.” And two things are included in that negative expression: 1. What their fathers did. They came, as we shall see, unto the things here mentioned. 2. What they were delivered from by their call unto the gospel They were no more concerned in all that dread and terror. And the consideration of this deliverance was to be of moment with them, —with respect unto their perseverance in the faith of the gospel; for this is the fundamental privilege which we receive thereby, namely, a deliverance from the terror and curse of the law. And we may observe some few general things, in this proposal of the way of the people’s approach unto God at Sinai, before we open the several passages contained in the words; as, — 1. The apostle in this comparison, between their coming of old into the legal church-state, and our admission into the state of the gospel, includes a supposition of the way and manner whereby they approached unto God in the giving of the law. This was by the sanctification of themselves, the washing of their clothes, (as an outward sign thereof,) with other reverential preparations, Exodus 19:10,11. Whence it will follow, that, the gospel church-state being so much more excellent than that of old, God himself being in it in a more glorious and excellent manner, we ought to endeavor a more eminent sanctification and preparation, in all our approaches unto God therein. And therefore he closeth his discourse with an exhortation thereunto: “Let us have grace, whereby we may serve God acceptably with reverence and godly fear,” verse 28. This therefore he teacheth us in the whole, namely, that the grace, love, and mercy of God, in the dispensation of the gospel, requires an internal sanctification and due preparation, with holy fear and reverence, in all our approaches unto him in his worship; answerable unto the type of it in the people’s preparation for the receiving of the law, and the fear that was wrought in them by the terror of God therein Our fear is of another kind than theirs was; yet ought it to be no less real and effectual in us, unto its proper end. 2. As unto the appearance of the divine Majesty here declared, we may observe, that all such apparitions were still suited unto the subject-matter, or what was to be declared of the mind of God in them. So he appeared unto Abraham in the shape of a man, Genesis 18:1,2; because he came to give the promise of the blessing Seed, and to give a representation of the future incarnation. In the like shape he appeared unto Jacob, Genesis 32:24; which was also a representation of the Son of God as incarnate, blessing the church. Unto Moses he appeared as a fire in a bush which was not consumed, Exodus 3:2-6; because he would let him know that the fire of affliction in the church should not consume it, because of his presence in it. “He dwelt in the bush.” Unto Joshua he appeared as an armed man, with his sword drawn in his hand, Joshua 5:13; to assure him of victory over all his enemies. But here he appears encompassed with all the dread and terror described; and this was to represent the holiness and severity of the law, with the inevitable and dreadful destruction of sinners who betake not themselves unto the promise for relief. 3. These appearances of God were the glory of the old testament, the great fundamental security of the faith of believers, the most eminent privilege of the church. Yet were they all but types and obscure resemblances of that which was granted in the foundation of the gospel church-state: and this was, that “God was manifest in the flesh;” “the Word was made flesh, and dwelt among us;” or the incarnation of the Son of God. For therein “the fullness of the Godhead dwelt in him bodily,” Colossians 2:9; that is, really and substantially, whereof all other appearances were but shadows. 4. We may also observe some things in general concerning this appearance of the divine Majesty, which intimate the glory and terror of it; as, (1.) It was on the top of a high mountain, not in a plain. As this had a great appearance of the throne of majesty, so, it being above the people, as it were over them, it was meet to fill them with dread and fear. They looked up, and saw the mountain above them full of fire and smoke; the whole mount quaking greatly, thunders and terrible voices being heard in the air, Exodus 19:18, 20:18; Deuteronomy 4:11. They could have no other thoughts hereon, but that it was a fearful thing to come to judgment before this holy God. And one view of that terror of the Lord’s holiness and severity, which were here represented, is enough to make the stoutest sinner to quake and tremble. (2.) To increase the reverence due to this appearance, the people were commanded their distance, and straitly forbidden an approach beyond the bounds fixed unto them. (3.) This prohibition was confirmed with a sanction, that every one who transgressed it should be stoned, as detestable and devoted unto utter destruction. These things, accompanied with the dreadful spectacles here mentioned by the apostle, did all lead to ingenerate an awful fear and reverence of God, in his giving of the law.
This was the way whereby those under the old testament entered into their church-state; which begot in them a spirit of bondage unto fear, during its continuance.
That expression, “They came,” included in this, “Ye are not come,” compriseth all the sacred preparation which, by God’s direction, the people made use of when they approached unto the mount; concerning which the reader may see our Exercitations in the first volume of the Exposition, Exercitations 19.
There are two things in the remaining words: first, What the people so came unto; secondly, What effect it had upon them, especially as unto one instance. 1. The things that they came unto, as recorded by the apostle, are seven: (1.) The mount that might be touched. (2.) The fire that burned. (3.) Blackness. (4.) Darkness. (5.) Tempest. (6.) The sound of the trumpet. (7.) The voice of words. 2. The event was, that they entreated that the words might be spoken to them no more. FIRST, They came to, 1. “The mount that might be touched.” This mount was Sinai, in the wilderness of Horeb, which was in the deserts of Arabia So saith our apostle, “mount Sinai in Arabia,” Galatians 4:25. And the apostle mentions this in the first place, because with respect unto this mountain all the laws and directions of the people’s approach unto God were given, Exodus 19.
Of this mount it is said, “It might be touched.” Yhlafa>w is “to feel, to touch, to handle,” Luke 24:39; 1 John 1:1; and it is sometimes applied to any means of attempting the knowledge of what we inquire after, Acts 17:27. And the apostle observes this concerning the mountain, that “it might be touched,” felt, or handled, — that it was a sensible, carnal thing, exposed to the outward senses, to the most earthly of them, namely, feeling, — from the prohibition given, that none should touch it: for unless it might have been touched naturally, none could have been morally prohibited to touch it. And he makes this observation for two ends: (1.) To manifest how low and inferior the giving of the law was, in comparison of the promulgation of the gospel, which was from heaven; as we shall see afterwards, verse 25. It was that which might be touched with the hands of men, or by beasts themselves. (2.) To intimate the bondage and fear the people were then in, who might not so much as touch the mountain where were the signs of God’s presence, though it was in itself a thing exposed to the sense of all creatures.
And there is much of divine wisdom, that manifests itself in the choice of this place for the giving of the law. For, (1.) It was an absolute solitude, a place remote from the habitation and converse of men. Here the people could neither see nor hear any thing but God and themselves. There was no appearance of any relief, or place of retreat; but there they must abide the will of God. And this teacheth us, that when God deals with men by the law, he will let them see nothing but himself and their own consciences: he takes them out of their reliefs, reserves, and retreats. For the most part, when the law is preached unto sinners, they have innumerable diversions and reliefs at hand, to shield themselves from its terror and efficacy. The promises of sin itself are so, and so are the promises of future amendment; so also are all the businesses and occasions of life which they betake themselves unto. They have other things to do than to attend unto the voice of the law; at least it is not yet necessary that they should so do. But when God will bring them to the mount, as he will here or hereafter, all these pretences will vanish and disappear. Not one of them shall be able to suggest the least relief unto a poor guilty sinner. His conscience shall be kept to that which he can neither abide nor avoid. Unless he can make the great plea of an interest in the blood of Christ, he is gone for ever. And God gave herein a type and representation of the great judgment at the last day. The terror of it consists much in this, that sinners shall be able to see nothing but God and the tokens of his wrath. Nor doth the law represent any thing else unto us. (2.) It was a barren and fruitless desert, where there was neither water nor food. And, answerably thereunto, the law in a state of sin, would bring forth no fruit, nothing acceptable unto God nor useful unto the souls of men. For there was nothing on Sinai but bushes and brambles; whence it had its name. These made an appearance at a distance of some fruitfulness in the place; but when it came to be tried, there was nothing but what was fit for the fire. And so is it with all that are under the law. They may seem to perform many duties of obedience, yea, such as they may trust unto, and make their boast of: but when they are brought unto the trial, they are no other but such as God speaks of, Isaiah 27:4: “Who would set the briers and thorns against me in battle? I would go through them, I would burn them together.”
Other fruit the law will not bring forth. Nor was there any water in that desert of Horeb, to make it fruitful. That which the people lived on was brought out of the rock; and “that rock was Christ.” From him alone are all refreshments to them that are under the law. (3.) No place in the habitable world hath been ever since more desolate and forsaken; and such it continueth unto this day.
And thereby we are taught, [1.] That although there was a necessity for the renovation of the law at that season, to give bounds unto sin, yet that that dispensation should not be continued, but be left for ever as it is under the gospel. [2.] That those who will abide under the law, shall never have any token of God’s presence with them, but shall be left to desolation and horror. God dwells no more on Sinai. Those who abide under the law, shall neither have his presence nor any gracious pledge of it. And all those things are spoken, to stir us up to seek for an interest in that blessed gospel-state which is here proposed unto us. And thus much we have seen already, that without it there is neither relief from the curse of the law, nor acceptable fruit of obedience, nor pledge of divine favor, to be obtained. [3.] It manifests that the holiness of things and places is confined unto their use; which when it ceaseth, they become common. What more holy place than Sinai, during the presence of God on it? What now more desolate, forlorn, and despised? For although the superstition of latter ages hath built a house or monastery on the top of this hill, for a mere superstitious devotion, yet God in his providence hath sufficiently manifested his regardlessness of it, and the casting it out of his care. And he denounceth sentence herein on all that superstition and idolatry which are in the church of Rome, in their veneration of relics, and pilgrimages to places of a supposed holiness, though utterly forsaken of all pledges of the divine presence. 2. The second thing they came unto was “the fire that burned;” for so I rather read the words, than “the mount that burned with fire.” For the fire was of itself a distinct token of God’s presence, and a distinct means of filling the people with dread and fear. This fire is mentioned, Exodus 19:18, “TheLORD descended on the mount in fire;” and Deuteronomy 4:12, “TheLORD spake out of the midst of the fire.” It is said, indeed, that “the mountain burned with fire;” that is, fire burned on the mountain. And this fire had a double appearance: (1.) That which represented the descent of God on the mount: “TheLORD descended in fire.” The people saw the token of God’s presence in the descent of fire on the mount. (2.) Of the continuance of his presence there, for it continued burning all the while God spake: “He spake out of the fire.” And it was a flaming fire, which raised a smoke, like the smoke of a furnace, Exodus 19:18; which our apostle seems to express by “blackness,” in the next word. Yea, this fire flamed, and “burned unto the midst of heaven,” Deuteronomy 4:11.
This fire was an emblem of the presence of God; and of all the appearances on the mount, it was of the greatest terror unto the people. And therefore, in their request to be freed from the dread of the presence of God, they three times mention this fire as the cause of their fear, Deuteronomy 5:24-26. And God is often in the Scripture represented by fire, Deuteronomy 4:24; Isaiah 30:33, 33:14. And his severity in the execution of his judgments is so called, Isaiah 66:15; Amos 7:4; Ezekiel 1:4. And although here the light, purity, and holiness of the nature of God, may also be represented by it, yet we shall confine it unto the interpretation given of it in the Scripture itself. And first, as unto God himself, it signified his jealousy. So Moses expounds it, Deuteronomy 4:24, for he closeth his discourse hereof with these words, “For theLORD thy God is a consuming fire, even a jealous God.” And the jealousy of God is his holy severity against sin, not to leave it unpunished. And with respect unto the law which he then gave, — “From his right hand went a fiery law for them,” Deuteronomy 33:2, — it signified its inexorable severity and efficacy to destroy its transgressors. And we may add hereunto, that it declared the terror of his majesty, as the great legislator.
Hence in the Scripture he is often said to be accompanied with fire. See Isaiah 18:9-12. Psalm 1:3, “A fire shall devour before him.” Psalm 9:3. “A fire goeth before him.” Daniel 7:10, “A fiery stream issued and came forth from before him.” For there is nothing more apt to fill the hearts of men with a majestic awe than a fire absolutely prevalent above the power of all creatures.
This is the first thing which the people beheld when they came to the mount. And when men under the law have to deal with God, their first apprehensions of him are his holiness and severity against sinners, with his anger and displeasure against sin. There the law leaves them; and thence they must be consumed, without relief by Jesus Christ. These things are hid from sinners, until they are brought to the law, or the law to them.
They have no views, no notices of them in a due manner. Hence, until the law comes, they are alive; that is, at peace and in security, well satisfied with their own condition. They see not, they think not of the fire, that is ready to consume them; yea, for the most part they have quite other notions of God, Psalm 1:21, or none at all. But this is the second work of the law: when it hath by its convictions brought the sinner into a condition of a sense of guilt which he cannot avoid,tuner will any thing tender him relief, which way soever he looks, for he is in a desert, — it represents unto him the holiness and severity of God, with his indignation and wrath against sin; which have a resemblance of a consuming fire. This fills his heart with dread and terror, and makes him see his miserable, undone condition. Infinite holiness, inexorable justice, and fiery indignation, are all in this representation of God. Hence the cry of those who find not the way of relief wilt one day be, ‘ Who among us shall dwell with that devouring fire? Who shall inhabit with those everlasting burnings? ‘ This is the way and progress of the work of the law on the consciences of sinners: First, when they are brought unto it, “it stops their mouths,” makes them “guilty before God,” or subject to his judgment, Romans 3:19; it “shuts them all up in unbelief,” chapter 11:32; it “concludes,” or shuts them up, “under sin,” Galatians 3:22, — gives them to see their lost condition, without help, without relief. They are in a wilderness, where is none but God and themselves. And, secondly, in this condition they see the fire: God is represented unto them therein in his jealousy and severity against sin; which fills their hearts with dread and terror. O this fire will consume them! If they continue to hear the voice out of the fire, they shall die! Somewhat hereof, in some degree, is found in all on whom the law hath its proper and effectual work, in order unto the bringing of them unto Christ, the deliverer. And all others shall find it in the highest degree, when it will be too late to think of a remedy. 3. Unto “fire” the apostle adds “blackness,” as we render the word; whereto follow “darkness and tempest.” Before we speak unto the words and things signified in particular, we must consider the consistency of the things that are spoken. For, whereas fire is light in itself, and giveth light, how is it said that together with it there was blackness and darkness?
Some distinguish the times, and say there was an appearance of fire at first, and afterwards of blackness and darkness. But this is directly contrary to the text, which frequently assigns the continuance of the fire unto the end of God’s speaking unto the people. Others would have respect to be had unto several distinct parts of the mountain; so as that the fire appeared in one part, and the darkness in another. But it is evident, in the description given by Moses, that they were mingled all together. For he affirms sometimes, that God spake in and out of the fire; sometimes out of the thick darkness, Deuteronomy 5:22-24. “TheLORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness,” verse 22. “The voice out of the midst of the thick darkness,” verse 23. “The voice out of the midst of the fire,” verse 24. And the same is fully expressed, Deuteronomy 4:11,12. So that it is evident there was a mixture of them all together; and so it is described by David, Psalm 18:8-13. And nothing can be conceived of greater dread and terror, than such a mixture of fire, and darkness, and tempest, which left nothing of light unto the fire but its dread and terror. For by reason of this blackness and darkness, the people had no useful light by the fire. This filled them with confusion and perplexity.
The word gno>fov , here used by the apostle, is intended by some “turbo;” Syr., ak;Wvj] , “tenebrae,” “darkness;” but that is sko>tov , the word f |
